History of Translation Studies 14 - Revision history

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Abstract

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Introduction

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Yuan Yuchen: /* References */

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References

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References

Yuan Yuchen: /* Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names */

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Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names

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Yuan Yuchen: /* 2.6 Discrepancy of Semantic Association */

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2.6 Discrepancy of Semantic Association

Yuan Yuchen: /* 2.2 Different Beliefs and Values */

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2.2 Different Beliefs and Values

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 With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese.
-On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.
+On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints, combined with examples.
 ===Key Words===

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 ===Introduction===
-Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)
+Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as her rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)
 ===Chapter 1 Introduction of Li Qingzhao and her Ci-Poetry===

← Older revision		Revision as of 11:04, 23 March 2021
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		+	这里是《翻译学史》的书稿第十四部分(Part 14)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。
		+
		+	学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。
		+
		+	*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]
		+	*Link back to the final exam paper section of the course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies#Final_Exam_Papers Final Exam Papers]
		+	*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10], [https://bou.de/u/index.php?title=History_of_Translation_Studies_11 Part 11], [https://bou.de/u/index.php?title=History_of_Translation_Studies_12 Part 12], [https://bou.de/u/index.php?title=History_of_Translation_Studies_13 Part 13], [https://bou.de/u/index.php?title=History_of_Translation_Studies_14 Part 14].
		+
	='''Translation of Cultural Words'''=		='''Translation of Cultural Words'''=

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 ===References===
-[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]24-25.
+[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英译. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]24-25.
 [2]J. C. Catford.(1965). A Linguistic Theory of Translation . London: Oxford University.93-95
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 [9]Zhang Qiang. 张强.(2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]18-33.
---[[User:Yuan Yuchen|Yuan Yuchen]] ([[User talk:Yuan Yuchen|talk]]) 01:45, 24 December 2020 (UTC)
+--[[User:Yuan Yuchen|Yuan Yuchen]] ([[User talk:Yuan Yuchen|talk]]) 01:45, 21 December 2020 (UTC)
 ==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan Cuisine an Example - 邬香 Wu Xiang==

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 [9]Zhang Qiang. 张强.(2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]18-33.
---Yuan Yuchen (talk) 15:23, 21 December 2020 (UTC)
 ==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan Cuisine an Example - 邬香 Wu Xiang==

← Older revision		Revision as of 01:44, 24 December 2020
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	[9]Zhang Qiang. 张强.(2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]18-33.		[9]Zhang Qiang. 张强.(2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]18-33.
		+	--Yuan Yuchen (talk) 15:23, 21 December 2020 (UTC)

	==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan Cuisine an Example - 邬香 Wu Xiang==		==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan Cuisine an Example - 邬香 Wu Xiang==

@@ Line 1,433: / Line 1,433: @@
 ===References===
-[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square].24-25.
+[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]24-25.
-[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]24-25.--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 03:16, 19 December 2020 (UTC)
+[2]J. C. Catford.(1965). A Linguistic Theory of Translation . London: Oxford University.93-95
-[2]J. C. Catford. (1965). A Linguistic Theory of Translation . London: Oxford University.93-95
+[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [English on Campus]120-121.
-[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English].120-121.
+[4]Tan Zaixi. 谭载喜.(2004). 西方翻译简史(增订版). [A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press]200-220.
-[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English]120-121.--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 03:16, 19 December 2020 (UTC)
+[5]Wang Caiying. 王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]108-109.
-[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press] 200-220
+[6]Wang Lijun. 王丽君.(2008). 中文菜名的不可译性研究. [On Untranslatability of Chinese Dish Names]. 吉林大学学报. [Journal of Jilin University]10-13.
-[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press]200-220.--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 03:16, 19 December 2020 (UTC)
+[7]Wang Lixia. 王丽霞.(2017). 《湘菜六味—湘菜缘分》 汉译英实践报告. [A Report on the C-E Translation of the 3rd Chapter of Xiangcailiuwei]. 湖南师范大学.[Hunan Normal University]
-[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]. 108-109.
+[8]Xiong Liyou. 熊力游.(2004). 中华菜名功能与翻译处理. [Functions and Translation processing of Chinese Cuisine names]. 长沙大学学报. [Journal of Changsha University]84-86.
-[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]108-109.--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 03:16, 19 December 2020 (UTC)
+[9]Zhang Qiang. 张强.(2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]18-33.
 ==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan Cuisine an Example - 邬香 Wu Xiang==

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 ====2.6 Discrepancy of Semantic Association====
-Terms and expressions, as embodiment of culture, have rich meanings and profound connotations.  Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙“ in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙“ is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves“龙的传人 (descendants of the dragon)“. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”，“二龙戏珠”and “青龙过海”.To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)
+Terms and expressions, as embodiment of culture, have a wide variety of meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙” in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙” is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves “龙的传人 (descendants of the dragon)”. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names “龙凤呈祥”，“二龙戏珠”and “青龙过海”.To Westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)
-Terms and expressions, as embodiment of culture, have a wide variety of meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙” in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙” is something sacred and has been referred to as the ancestor of the Chinese nation—that's why Chinese people call themselves “龙的传人 (descendants of the dragon)”. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”， “二龙戏珠”and “青龙过海”. To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 03:16, 19 December 2020 (UTC)
+Take “喜鹊(pied magpie)” for another instance. In Chinese culture, this bird is always regarded as a messenger of good news, for the first character of its Chinese name “喜” means "happiness". So the chattering of a pied magpie had the connotative meaning of "good news is coming". But in English culture, people pay more attention to the appearance of this black-and-white bird and the noises it makes. Then the connotative meaning of it in English is "a chatterbox".  (Wang Lijun 2017, 28)
 ===Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names===

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 ====2.2 Different Beliefs and Values====
-Belief and value constitute an important part in culture. Chinese and westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has history of thousands years. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”.These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.(Liu Chuang 2012, 120)
+Belief and value constitute an important part in culture. Chinese and Westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has thousands years of history. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”. These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.(Liu Chuang 2012, 120)
 The value of a certain culture is a set of behavioral standards for people to make choices and solve conflicts and it is usually displayed in people's philosophic and moral concept. The concept that is thought highly by one nation may be neglected by another nation. And this phenomenon becomes a great  obstacle  in  the  cross-cultural  communication  and  translation.
-As far as animal vocabularies are concerned, the value of Chinese and westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their concepts, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”.Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had  better avoid translating it or we should not treat westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.(Liu Chuang 2012, 120)
+As far as animal vocabularies are concerned, the value of Chinese and Westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their conceptions, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”. Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as Westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had better avoid translating it or we should not treat Westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.(Liu Chuang 2012, 120)
 When translating, it is important to take into account the cultural differences, accepting psychology and eating habits of foreigners, otherwise it will be difficult to achieve the intended function and purpose of the translation. After all, although the translator "deals with individual words, he is dealing with two major cultures".(Liu Chuang 2012, 120)