20220630 Culture 7 - Revision history

Wang Siqi: /* Chinese Regional Dialects and Social Dialects */

2022-07-06T11:33:06Z

Chinese Regional Dialects and Social Dialects

Wang Siqi: /* 英语笔译王思琪 Wang Siqi 202170081597 */

2022-07-06T11:31:24Z

英语笔译王思琪 Wang Siqi 202170081597

Wang Siqi: /* 英语笔译王思琪 Wang Siqi 202170081597 */

2022-07-06T11:18:55Z

英语笔译王思琪 Wang Siqi 202170081597

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Lan Qi: /* 英语笔译庹树梅 Tuo Shumei 202170081596 */

2022-07-06T10:22:49Z

英语笔译庹树梅 Tuo Shumei 202170081596

Liu Ting: /* the Significance of their translation and dissemination and in the English-speaking world */

2022-07-06T10:00:47Z

the Significance of their translation and dissemination and in the English-speaking world

Liu Ting: /* 英语笔译庹树梅 Tuo Shumei 202170081596 */

2022-07-06T10:00:06Z

英语笔译庹树梅 Tuo Shumei 202170081596

Liu Ting: /* = */

2022-07-06T09:55:18Z

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Liu Ting: /* 6.1.1 */

2022-07-06T09:52:03Z

6.1.1

Liu Ting: /* Introduction */

2022-07-06T09:49:38Z

Introduction

Tuo Shumei: /* = */

2022-07-06T09:30:50Z

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 '''(2)Factors affecting the Social Dialects'''
 Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.
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 Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.
 Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.
 ===Challenges of Chinese Dialects===
 The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.

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 The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Liu Chensheng,Zhou Li,2020)
-The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Liu Chensheng,Zhou Li,2020)
+The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ding Yun,2020）
 After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Peng Diqiang,2020)
-Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.(Peng Diqiang,2020)
+Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.
 The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Peng Diqiang,2020)
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 '''(2) Three great migratory movements to the south'''
-Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.(Xie Nana,2015)
+Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.
 The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Xie Nana,2015)
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 In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.
-After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.
+After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Ai Jun,2020）
-The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.
+The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.(Ai Jun,2020）
 After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).
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 The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.(Zhan Bohui,2015）
-The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.(Zhan Bohu,2015）
+The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.
 ===Chinese Regional Dialects and Social Dialects===
 '''(1)Classifications and phonetic features of Chinese Regional Dialects'''
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 Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;
-Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect.
+Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect. (Tao Huan,2018)
 The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.
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 The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.
- First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.
+First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)
 Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.
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 Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.
-Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.
+Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,Shen Danpin,2017)
 Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection.
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 *Zhan Bohui詹伯慧（2015）.略论汉语方言与地域文化[A Brief Discussion of Chinese Dialects And Regional Cultures].学术研究Academic Research,(01):154-158.
 *Ding Yun丁韵（2020）.方言保护的意义及路径论略[The Meaning And Path of Dialect Protection].泰州学术Taizhou Academic,(00):149-153.

← Older revision		Revision as of 10:22, 6 July 2022
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	===Answers===		===Answers===
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		+	==英语笔译王思琪 Wang Siqi 202170081597==

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 Last but not least, We also should adopt the diversified three-dimensional interpretation to enhance the depth of its dissemination in the English-speaking world. The overseas dissemination of Chinese mythology should be innovative on paper. The dissemination of Chinese mythology abroad should be innovative in the paper medium, but it should not rely entirely on the paper medium. The dissemination of paper media cannot be limited to novels but can be extended to picture. It can be expanded to include picture books, young people's books, extracurricular teaching aids, activity manuals and tools for primary and secondary schools. Chinese mythology reading and VR experience websites can also be developed for young people, dovetailing with their in-school learning needs in language arts and history to create demand-based reading experiences. Create needs-based reading experiences. Design creative products based on Chinese mythology, and develop products based on mythological masters in series to bring Chinese mythology into the lives of English readers. Bring Chinese mythology into the lives of English readers. Create short videos of Chinese mythology in English and integrate them into the international versions of TikTok and bilibili and other social media to shape a new field of Chinese myth telling and reception. The new era of foreign communication requires the overall collaboration of authors, translators, publishers, and society to broaden their horizons and accurately grasp the work, study, and social lives of English-speaking readers. The new era of foreign communication requires the collaboration of authors, translators, publishers and society as a whole to broaden their horizons, accurately grasp the habits and trends in the work, study and life of English-speaking readers, and effectively leverage and create momentum. Authors, translators and publishers should keep up with the authors, translators and publishers should keep abreast of the research dynamics of Chinese mythology in China, and make use of various platforms including social media to timely present the new achievements, and discoveries and explorations of research in an appropriate form and new explorations in an appropriate form, so as to achieve a seamless transition between theoretical research and practical promotion, and to truly disseminate. The Chinese fairytales will be disseminated.
-===the Significance of their translation and dissemination and in the English-speaking world===
+===The Significance of their translation and dissemination and in the English-speaking world===
 .1 the Significance of mythological translation

← Older revision		Revision as of 10:00, 6 July 2022
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	Here the author explains the origins of the book, the basic understanding of Chinese mythology, and the system of the book. After reviewing the foreword, the reader may decide whether to purchase or read the book.		Here the author explains the origins of the book, the basic understanding of Chinese mythology, and the system of the book. After reviewing the foreword, the reader may decide whether to purchase or read the book.
	or read it.		or read it.
		+
		+	===Improving the translation and dissemination===
		+
		+	4.1Ways to Improve the translation
		+
		+	Although the dissemination and translation of Chinese mythology has gained great momentum in the English-speaking world, it is still far from enough and requires our efforts in many aspects. In terms of improving the translation, first of all, we need to follow the principle of "faithfulness" in translation, to reproduce the content of the source text, not to distort the facts, and to achieve the meaning of the words and pay attention to the language style of the original text. Secondly, the translator needs to follow the local customs, to understand the readers of the translated language, and to make appropriate adaptations to their way of thinking and characteristics, so as to expand the appeal of Chinese mythology in the English-speaking world. In addition, the translator should have cultural awareness in his heart and a deep enough cultural background to truly assume the role of a cultural intermediary and a cultural vocalist.
		+	Secondly, they should learn that change is the way to go. Since the cultural environment is different at different times and times, in order to do a good job of cultural translation, we must learn to adapt. However, adaptations should be based on the premise of faithfulness to the original text. Under the premise of good faithfulness
		+	the translator needs to closely follow the cultural environment consisting of social, political, economic and other fields in order to carry out the translation.
		+	The translation should be based on the premise of fidelity. By being flexible and adaptable, the translator can better translate the culture and better communicate Chinese mythology to Westerners. In the process of translation, we should closely integrate the cultural translation theories and try to try various cultural translation strategies to achieve the best interpretation of culture. The best interpretation of culture. Through substitution to achieve the purpose of "reaching"; through interpretation to make the cultural message clearer; through direct translation to better interpret the culture. Through direct translation to better preserve the cultural connotation of the original language; through western interpretation of Chinese to make it easier for western readers to understand and accept; through Chinese interpretation of Chinese to make it easier for western readers to understand and accept. By interpreting Chinese in Chinese, we can truly show the Chinese cultural picture; by compiling in layman's terms, we can use simple and fluent
		+	By compiling in layman's terms, we can disseminate profound ideas in a simple and fluent language that is acceptable to Western readers; by diluting and eliminating some negative cultures. By downplaying and eliminating some negative cultural images. The purpose of all these is to make the translations better communicate the culture and better shape the Chinese cultural connotation.
		+
		+	4.2 Ways to improve the dissemination
		+
		+	In addition to high-quality translations of mythological stories is only the first step, but also depend on the later dissemination, only further improvement of dissemination methods and strategies can be the real development of Chinese mythological stories in the English-speaking world, so that Chinese culture can really go to the world. First, at the national level, the state and the government need to develop strategies that are conducive to the dissemination of relevant translations, such as lowering the printing costs or other relevant policies to support the translation of relevant types of books, increasing the remuneration of relevant translators and some support policies, etc. At the social level, citizens should pay attention to the dissemination of mythological stories and give adequate support and respect to them. Secondly, to strengthen the popularized rendition and expand its coverage in the English-speaking world.
		+	At present, the study of Chinese mythology in foreign countries is on the rise, and the variety and number of English translations of Chinese mythology published in China are gradually increasing.
		+	The number of English translations of Chinese myths published in China is gradually increasing, and the demand for reprinting the existing English translations of Chinese myths abroad is obvious, and the number of new translations is increasing.
		+	The number of English and Chinese translations of Chinese myths published in overseas book sales sites is increasing year by year. The number of academic conferences on the theme of Chinese creation myths or mythology
		+	The scale of academic conferences on the theme of Chinese creation myths or mythology is increasing, the international influence is growing, and the dialogue and collaboration with international mythology research is expanding. In order to expand
		+	In order to expand the influence of Chinese mythology overseas, it is necessary to revise the strategy for the dissemination of Chinese mythology abroad. Chinese mythology can only expand its influence if it reaches the general English readership. Chinese mythology can only expand its influence if it reaches the general English-speaking audience. Authors, translators, and publishers can take a page out of the metaphysical novel book and recreate it by rewriting or retelling it. On the premise of preserving mythological archetypes, imagery, motifs, structural patterns, Chinese elements, and Chinese flavors, they can adapt to the reading styles of readers in the English-speaking world and steadily cultivate readers' interest in Chinese mythology. The book is a good example of how to cultivate readers' interest in Chinese mythology.
		+	Last but not least, We also should adopt the diversified three-dimensional interpretation to enhance the depth of its dissemination in the English-speaking world. The overseas dissemination of Chinese mythology should be innovative on paper. The dissemination of Chinese mythology abroad should be innovative in the paper medium, but it should not rely entirely on the paper medium. The dissemination of paper media cannot be limited to novels but can be extended to picture. It can be expanded to include picture books, young people's books, extracurricular teaching aids, activity manuals and tools for primary and secondary schools. Chinese mythology reading and VR experience websites can also be developed for young people, dovetailing with their in-school learning needs in language arts and history to create demand-based reading experiences. Create needs-based reading experiences. Design creative products based on Chinese mythology, and develop products based on mythological masters in series to bring Chinese mythology into the lives of English readers. Bring Chinese mythology into the lives of English readers. Create short videos of Chinese mythology in English and integrate them into the international versions of TikTok and bilibili and other social media to shape a new field of Chinese myth telling and reception. The new era of foreign communication requires the overall collaboration of authors, translators, publishers, and society to broaden their horizons and accurately grasp the work, study, and social lives of English-speaking readers. The new era of foreign communication requires the collaboration of authors, translators, publishers and society as a whole to broaden their horizons, accurately grasp the habits and trends in the work, study and life of English-speaking readers, and effectively leverage and create momentum. Authors, translators and publishers should keep up with the authors, translators and publishers should keep abreast of the research dynamics of Chinese mythology in China, and make use of various platforms including social media to timely present the new achievements, and discoveries and explorations of research in an appropriate form and new explorations in an appropriate form, so as to achieve a seamless transition between theoretical research and practical promotion, and to truly disseminate. The Chinese fairytales will be disseminated.
		+
		+	===the Significance of their translation and dissemination and in the English-speaking world===
		+
		+	5.1 the Significance of mythological translation
		+
		+	The study of ancient Chinese mythology is the source of Chinese literature and culture, and the study of the translation of ancient Chinese mythology is important for the discussion of the foreign dissemination of Chinese literature and culture.
		+	In the process of cross-cultural communication. both the transmitters in the culture-exporting countries and the culture-importing countries must overcome the historical limitations of their understanding, play an active role in the communicators' own cultural identity, optimize their communication strategies, and correctly deal with cultural differences.
		+	First of all, From the translator's perspective, the study of the translation and interpretation methods of ancient Chinese mythology and its related issues is essential to further promote the study and dialogue of ancient Chinese mythology worldwide and to promote the foreign promotion of Chinese folklore and folk culture.
		+	and dialogue, promote the promotion of Chinese folk literature and folk culture to the outside world. It is important to study the translation and interpretation of ancient Chinese mythology and its related issues in order to further promote the study and dialogue of ancient Chinese mythology in the world, to promote the foreign promotion of Chinese folk literature and folk culture, and to better carry out the cultural exchange and mutual appreciation between Chinese and Western cultures.
		+	It is important to promote the study and dialogue of ancient Chinese mythology in the world, to promote the promotion of Chinese folklore and folk culture to the outside world, and to better develop the cultural exchange between the East and the West and mutual cultural appreciation.
		+	Second, Chinese myths and legends are a kind of intangible culture that needs to be protected and passed on. Culture is the "soft power" of a country, which seems to be very "soft" on the surface, but it is a great power that cannot be ignored. Therefore, it is necessary to translate and introduce a series of intangible cultures such as Chinese myths and legends. Finally, translation requires a great deal from the translator. Cultural exchange is the fundamental task of translation, but there are differences between languages and cultures. However, there are differences between languages and cultures, and translators have a great responsibility when they carry out translation work. It is necessary to be faithful to the original text The translator should not only be faithful to the original text, but also not confined to it, and the translation should be easily understood and accepted by the readers. Therefore, translators should not only have a good command of their own language, but also be proficient in the target language. In addition, they must have a large amount of knowledge of cultural reserves, a high sense of responsibility, and a noble sentiment of dedication to human cultural exchange. The translator must also have a high sense of responsibility and dedication to human cultural exchange.
		+
		+	5.2 the Significance of mythological dissemination
		+
		+	In order to promote the dissemination of excellent Chinese traditional culture to the English-speaking world, it is necessary for communicators to overcome historical limitations in understanding, to play an active role in their own cultural identity, to optimize their communication strategies, to handle cultural differences correctly, and to adopt a multicultural perspective in their communication activities. The dissemination of good Chinese traditional culture to the English-speaking world can only be promoted through a multicultural perspective in communication activities.
		+	From the national level, the dissemination of ancient Chinese mythology in the English-speaking world is conducive to the further development of Chinese culture and can make more people in the world understand the excellent traditional Chinese culture, which is also in line with China's current strategy of cultural outreach and cultural strengthening strategy, and can also improve China's cultural soft power. From a global perspective, the dissemination of ancient Chinese mythology is not only beneficial to China's cultural development, but also to the world. As a bright pearl in the world's cultural treasury, the promotion of Chinese culture can also make the world's cultural treasury more colorful, which is also conducive to promoting the integration and development of world cultures and ultimately promoting the progress and development of human civilization.
		+
		+	===Conclusion===
		+
		+	Chinese mythology is the treasure of Chinese traditional culture, a shining pearl in the treasury of Chinese culture. Therefore, promoting the dissemination of Chinese mythology in the English-speaking world is of great significance for Chinese culture to go out of China and into the international arena. We should support and encourage the implementation of relevant policies, especially as translation students, we should pay more attention to the dissemination of Chinese mythology in the English-speaking world and do our part for the further dissemination of Chinese mythological stories.
		+
		+	===Reference===
		+
		+	===Terms and Expressions===
		+
		+	===Questions===
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		+	===Answers===

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 The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.
-===6.1.1===
+===Translation Status and Strategie===
-Translation Status and Strategies
+.1Translation Status
-Translation Status and Strategies
+The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.
-Translation Status The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.
+Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.
-Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.===
+.2 Translation Strategies
 Based on previous research on cultural translation theory and practice, many will organize the translation strategies used in cultural translation so far into two major parts: First, the traditional translation strategies, i.e., some basic strategies that are also used in translating other types of texts and are more commonly used in cultural translation. First, traditional translation strategies, i.e., some basic translation strategies that are also used in the translation of other types of texts and are more commonly used in cultural translation (substitution, interpretation, and direct translation); second, other translation strategies, i.e., the cultural translation strategies that are borrowed from the process of "Western learning". Second, other translation strategies, i.e., drawing on the experience of cultural translation in the process of "Western learning from the East" and the experienced strategies in the past "Eastern learning from the West" (interpreting Chinese with Western, popular compilation, interpreting Chinese with Chinese). The second strategy is to learn from the experience of cultural translation in the process of "Western learning to the East" as well as the strategy of previous "Eastern learning to the West" (interpreting Chinese with Western, compiling in common, interpreting Chinese with Chinese, diluting). The author's previous translations of Chinese mythological texts are also used as examples. The author's practice of translating Chinese jade mythology texts is also used as an example in order to make some contribution to the cultural translation in this field.
 These strategies are not all of them, there are many other translation strategies of different types and perspectives, but what they all have in common is that they have contributed to the development of Chinese mythology in the English-speaking world and have made great contributions to the translation of mythological tales. In addition, we should also make use of different translation strategies or even combine different translation strategies in the subsequent translation activities of the relevant texts. In general, the future of English translation of Chinese mythology is bright and will be more developed in the future.

← Older revision		Revision as of 09:49, 6 July 2022
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	===Introduction===		===Introduction===
		+
	The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.		The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.

20220630 Culture 7 - Revision history

Wang Siqi: /* Chinese Regional Dialects and Social Dialects */

Wang Siqi: /* 英语笔译 王思琪 Wang Siqi 202170081597 */

Wang Siqi: /* 英语笔译 王思琪 Wang Siqi 202170081597 */

Lan Qi: /* 英语笔译 庹树梅 Tuo Shumei 202170081596 */

Liu Ting: /* the Significance of their translation and dissemination and in the English-speaking world */

Liu Ting: /* 英语笔译 庹树梅 Tuo Shumei 202170081596 */

Liu Ting: /* = */

Liu Ting: /* 6.1.1 */

Liu Ting: /* Introduction */

Tuo Shumei: /* = */

Wang Siqi: /* 英语笔译王思琪 Wang Siqi 202170081597 */

Wang Siqi: /* 英语笔译王思琪 Wang Siqi 202170081597 */

Lan Qi: /* 英语笔译庹树梅 Tuo Shumei 202170081596 */

Liu Ting: /* 英语笔译庹树梅 Tuo Shumei 202170081596 */