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'''History of Translations'''
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[[History_of_Translations|Overview Page of History of Translation]]
 
[[History_of_Translations|Overview Page of History of Translation]]
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[[Book_projects|Back to translation project overview]] [[DCG-To-Do|Zur To-Do-Liste]]
 
[[Book_projects|Back to translation project overview]] [[DCG-To-Do|Zur To-Do-Liste]]
  
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=刘胜楠: Western translation history in the Middle Ages=
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=chapter 1 Rouabah Soumaya: History of translation in the Middle Ages=
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[[Hist_Trans_EN_1]]
  
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==Key words==
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Rouabah Soumaya, Hunan Normal University, China
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The Middle Ages; Translation History; Manlius Boethius; The Toledo School of Translation; Ethnic Languages
 
  
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==Abstract==
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=Chapter 2 History of Modern and Contemporary Chinese Translation=
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Looking at the whole Middle Ages, the study of western translation theory was still not systematic. Particularly, the study of translation theory was almost stagnant for a long time after Manlius Boethius put forward the viewpoint of objectivism and pragmatism that paid more attention to practice than theory. Later, the theoretical problems of translation gradually attracted attention mainly in English, German and other national languages. On the one hand, translators repeated the views of Cicero, Horace and Jerome in ancient times; On the other hand, they launched a series of debates on the development direction of national language around the problems of literal translation and free translation, and put forward some new opinions. These opinions can be summarized into two points: (1) translation must strictly imitate the language style and grammar of the Latin original text. In this way, the advantages of the original language will be completely transferred to the target language, and then the target language (referring to the “underdeveloped” national language) will be as elegant and beautiful as Latin. (2) Translation must respect the natural rules of the target language and use the popular spoken language among the people, because only such a language form could be accepted by the people. Translators never agreed on these two opposing views. In Germany, the first view was more popular; In Britain, people generally agree with the second view; In France, Italy, Spain, Russia and other countries, the focus of the debate was not very clear because the contradiction between national languages was not very prominent. In a sense, the translation practice and theoretical research in western countries did not make a real leap until the Renaissance.
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“中国现当代翻译史”
  
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==摘要==
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[[Hist_Trans_EN_2]]
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综观整个中世纪，西方翻译理论研究仍是没有系统的。特别是在波伊提乌发表了重实践不重理论的客观主义和实用主义的观点之后,翻译理论研究在较长时间里几乎处于停顿状态。后来,主要在英语、德语等民族语言里，翻译的理论问题才又逐渐引起重视。翻译家们一方面重复古代西塞罗、贺拉斯、哲罗姆的观点，一方面又围绕直译与意译的问题，就民族语言的发展方向展开了一系列的争论,并提出了某些新的见解。这些见解归纳起来，主要有两点:(1)翻译必须严格模仿拉丁原文的语言风格和文法。这样做,原文语言的优点就会全盘移人译文语言，进而促使译文语言(指“不发达”的民族语)像原文拉丁语一样高雅优美。(2) 翻译必须尊重译文语言的自然规则,使用百姓中流行的口语,因为只有这样的语言形式才能为人民大众所接受。对于这两个互相对立的观点，翻译家们不曾取得也不可能取得一致的意见。在德国,第一种观点较为流行;在英国,人们普遍赞成第二种观点;在法国、意大利、西班牙、俄罗斯等其他国家,由于有关民族语的矛盾不很突出，因此争论的焦点不甚明确。从某种意义上说，西方各国的翻译实践和理论研究,直至文艺复兴时期才出现真正的飞跃。
 
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==1.Introduction==
 
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The Middle Ages is an intermediate period of the three traditional divisions of European history—classical era, Middle Ages and modern times. Generally speaking, Middle Ages ranges from the decline and fall of Western Roman Empire in A.D. 476 to the demise of the Eastern Roman Empire in A.D. 1453. Until quite recently, the Middle Ages were perceived as an era of darkness, ignorance, and superstition, but it didn’t mean that translation career in that special period was stagnant. With regard to translation history, the Middle Ages can be divided into three phrases: the incipient stage exemplified by translator Manlius Boethius (480? -524?), the stage of the Toledo School of Translators and the translation of ethnic languages.
 
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In the incipient stage of the Middle Ages, most countries founded in the wreck of the Western Roman Empire had neither made up their own languages nor had annals. Hence, Latin remained the major language for translation and composition. Boethius was the focal point of the translation field in the incipient stage of Middle Ages.
 
  
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==2.The Three Phrases in the Middle Ages==
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Li Xichang, 李习长, Hunan Normal University, China
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===2.1.Translator Manlius Boethius===
 
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Boethius was the most important theologian, politician, philosopher and translator in the Middle Ages. He introduced the basic principles of Aristotle's logic to Western Europe, which caused an upsurge of studying Aristotle's philosophical thought and had a great impact on the academic and theoretical circles in the Middle Ages. His views on translation theory were mainly found in the preface to the translation of Boethius's works.
 
  
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===2.2.The Toledo School of Translators===
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=Chapter 3 The Translation of Buddihist Sutra in Chinese Translation History=
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With the establishment of various barbarian countries, ethnic regions were gradually defined, ethnic requirements were becoming increasingly stronger and national languages were formed one after another. During this period, although church writers and monks generally continued to write and translate in Latin, the growing requirements of ordinary people for national language were urgent.The Toledo School of Translators emerged under the background of the “Revendication Movement” of the Christian Kingdom in the northern Spain against Muslim conquerors was originated from the national integration and cultural exchange in the Iberian Peninsula in the Middle Ages. Based on the achievements of the Graeco-Arabic translation movement， the development of the Toledo School of Translators reached its peak twice with the support of archbishop Raymond of Toledo and Alfonso X，coming with a large number of classical translation and original works in the ancient Greece and Rome, and promoting the development and maturity of Castilian language and the formation of the Spanish nation. The translation movement was an important bridge between Arab and Islamic cultures for Western Europe, as well as the bridge between the East and West civilization, also was a promotion for the development of the Renaissance. Taking the cultural phenomenon of Toledo School of Translators as a microcosm, the social scene of religious tolerance, national integration and cross-cultural communication in Spain in the Middle Ages provides inspiration for the realization of multicultural symbiosis under the current globalization.
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“佛经翻译”
  
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===2.3.the Translation of Ethnic Languages===
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[[Hist_Trans_EN_3]]
  
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==3.Conclusion==
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Huang Zhuliang 黄柱梁  Hunan Normal University, China
  
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==References==
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=Chapter 4 The Brief History of Bible's Chinese Translation=
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王镇隆Wang Zhenlong, Hunan Normal University, China
  
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=李习长 History of Modern and Contemporary Chinese Translation=
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[[Hist_Trans_EN_4]]
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== Abstract==
 
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The development of Chinese translation has a long history. Throughout the history of translation, from the origin of translation, that is, the introduction of Buddhist scripture translation, to the present, Chinese translation can be divided into four stages of development. They are ancient translation history, modern translation history, modern translation history, and contemporary translation history. This article will mainly review the history of modern and contemporary translation, focusing on the three dimensions of translation history, theory, and representatives of translators in various periods. In the rapidly developing contemporary era, only when translation researchers have a clear understanding of translation history can they make outstanding contributions to the rapid development of translation.
 
  
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== Key words==
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= Chapter 5 叶维杰 Medieval Arabic Translation Movement=
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translation history, theories, representatives, modern, contemporary
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中世纪阿拉伯翻译运动
  
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== Introduction==
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[[Hist_Trans_EN_5]]
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Throughout the history of translation in China, there are five recognized translation climaxes, namely the translation of Buddhist scriptures from the Han Dynasty to the Tang and Song Dynasties, the translation of science and technology from the late Ming to the beginning of the Qing Dynasty, the translation of Western learning from the Opium War to the May Fourth Movement, and the early days of the founding of New China. Translation of Eastern and Western literature before the "Cultural Revolution", as well as translations that have blossomed in various fields since the reform and opening up. These five translation climaxes show a historical picture from the world of translation to the translation of China, and interpret the great role of translation as a bridge across cultural and language barriers, realizing the interconnection of Eastern and Western ideas and wisdom.
 
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As the beginning of modern Chinese translation, the May Fourth Movement gave birth to a group of outstanding translators. Most of them used literature as the subject, so literary translation in this period reached the most glorious moment in history. After the founding of the People’s Republic of China, the history of Chinese translation has entered a contemporary period. During this period, the proletarian culture was the most outstanding. Translators focused their attention on political literature and literary translation, and put their eyes on foreign translations, allowing the West Understand Chinese culture and expand my horizons.
 
  
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== ==
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Ye Weijie 叶维杰, Hunan Normal University, China
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== ==
 
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== ==
 
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== Conclusion==
 
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== References==
 
  
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=黄柱梁 The Translation of Buddihist Sutra in Chinese Translation History=
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= Chapter 6 Brief history of French translation =
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== Abstract==
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李怡 Li Yi ,Hunan Normal University ,China
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'''Abstract:''' the translation of Buddhist Sutra is a major event in the history of Chinese translation. The introduction of Buddhism and the translation of Buddhist Sutra have not only had a great impact on ancient Chinese society, but also promoted the cultural exchange between China and India. Firstly, starting from the history of Buddhist Sutra Translation in China, this paper focuses on the contributions of several famous translators to Buddhist Sutra translation; Then it analyzes the “translation field” of Buddhist scripture translation; Finally, it analyzes the impact of Buddhist Sutra translation on Chinese culture and cultural exchanges.
 
  
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== Key words==
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[[Hist_Trans_EN_6]]
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'''Key words:''' Buddhist Sutra translation, “translation field”, cultural exchange
 
  
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== Introduction==
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=Chapter 7 李新星A Comparative Study on The Translation history of Modern Chinese and Korean Literature under the Background of "Western Learning" (1894~1949) =
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== ==
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[[Hist_Trans_EN_7]]
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== ==
 
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== ==
 
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== Conclusion==
 
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== References==
 
  
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=王镇隆 The Brief History of Bible's Chinese translation=
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李新星Li Xinxing, Hunan Normal University, China
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== Abstract==
 
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== Key words==
 
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== Introduction==
 
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== ==
 
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== ==
 
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== ==
 
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== Conclusion==
 
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== References==
 
  
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=叶维杰=
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=Chapter 8 刘沛婷 Western Translation history in Renaissance)=
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=李怡 The History of French translation during the Renaissance)=
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[[Hist_Trans_EN_8]]
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== Abstract==
 
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== Key words==
 
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== Introduction==
 
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== ==
 
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== ==
 
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== ==
 
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== Conclusion==
 
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== References==
 
  
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=李新星=
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刘沛婷 Liu Peiting, Hunan Normal University, China
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==8.1 Abstract==
 
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==8.2 Key words==
 
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==8.3 Introduction==
 
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==8.4.1.Literature Review==
 
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==8.5 ....==
 
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==8.6 3....==
 
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==8.7 Conclusion==
 
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==8.8 References==
 
  
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=刘沛婷 Western Translation history in Renaissance)=
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=Chapter 9 刘薇 Contemporary American Translation History)=
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==Abstract==
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[[Hist_Trans_EN_9]]
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==Key words==
 
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==Introduction==
 
  
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==1. Literature Review ==
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Liu Wei 刘薇 Hunan Normal University, China
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==2.==
 
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==3.==
 
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==Conclusion==
 
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==References==
 
  
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=刘薇 Contemporary American Translation History)=
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=Chapter 10 周俊辉 Translation of Science and Technology in Late Qing Dynasty and Early Republic of China=
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==Abstract==
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[[Hist_Trans_EN_10]]
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==Key words==
 
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==Introduction==
 
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==1. Literature Review ==
 
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==2.==
 
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==3.==
 
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==Conclusion==
 
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==reference==
 
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=周俊辉 Translation of science and technology in late Qing Dynasty and early Republic of China=
 
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==Abstract==
 
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==Keywords==
 
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==Introduction==
 
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==Conclusion==
 
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==References==
 
  
 
=周玖Translation of Science and Technology in Ancient China=
 
=周玖Translation of Science and Technology in Ancient China=
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[[Hist_Trans_EN_11]]
  
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=钟雨露Western translation history in the Old Ages=
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=Chapter 12 钟雨露 Western Translation History in the Old Ages=
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[[Hist_Trans_EN_12]]
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=钟义菲 The Chinese Translation History in Mordern Age=
 
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==Abstract==
 
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Since the middle of the 19th century, translation has gradually become a tool for people resolved to save the country from extinction. The spread of the large number of translation works has broadened the ways for the public, especially the intellectuals, to learn the west. In the meantime, it has also changed the social climate. The invasion of western civilization, translators' spontaneous development of translation activities and the passivity of national politics made Chinese society enter an important period of western learning translation, especially around the period of Opium War.
 
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The cause of translation in modem China coincided with the Chinese people's struggle against aggression. After the Opium War, China had to open the door. China had to end its isolation and began to face the outside world directly. However, the prolonged blockade made China lag behind the western world. Modem politics, economy, diplomacy and cultural activities are closely related to translation, which plays an indispensable role in history.
 
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The theme and source of the original translation often reflect the development trend of modem Chinese ideology and the direction of government policy. As for the nature and quantity of translation books in different periods, we can also see the motivation of translation books, the general trend of intellectual interests, and the impact of the dissemination in society.
 
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The time clue of this article is from the Opium War to the May Fourth Movement, briefly introducing the translation and the translator, emphasizing its emergence background and several important period of development, research and analysis of western culture reflected in translation  works in modem Chinese history, the change of Chinese people’s thoughts in translation and the influence of modem translation on Chinese society.
 
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This paper is divided into three chapters. The first chapter introduces the emergence, importance and main characteristics of modem translation works, then reviews the emergence of modem translation works, emphasizes their importance, and briefly introduces representative translation works. The second chapter introduces the background of translation works and translation climax stages of western books, studies the main characteristics and development trend of translation in each period. The third chapter studies the influence and performance of modem translation on people's ideology and social life through the description in translation works. This paper focuses on the development of modem translation, the important role of translation in Chinese history, and the specific impact of translation on modem society.
 
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==Key words==
 
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Modern Translation，Translation，Social Life，Ideology
 
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==Introduction==
 
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Around the middle of the 19th century, The Western invasion brought new knowledge. The Westernization Movement sent a large number of international students to study abroad and translated a large number of books for military purposes.The Qing government decayed, and was tired of the invasion of foreign enemies, the war repeatedly failed. After the Sino-Japanese War in 1894, faced with internal and external troubles, far-sighted people knew that they could not rely on the Qing government, so they devoted themselves to writing novels. Many people accepted and spread Western culture through translating books. The importance of translation was recognized by the development of journalism, media, and provident men influenced by the Western culture at that time. In this social context, people have criticized the corruption of government through literature and translation.
 
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Modern China began in the Opium War in 1840. It was a special period in Chinese history. During this period, the Chinese were attacked by foreign guns, as well as by foreign culture and foreign education. Especially after the Sino-Japanese War, the Chinese people were greatly shocked psychologically, and people began to realize that the West was more advanced than China in political, economic, cultural and other aspects, which was providing a great opportunity for the introduction of translation literature. Translators at that time also hoped to translate the western advanced scientific knowledge to the Chinese people so that they could broaden their horizons and innovate their ideas. During the Reform Movement of 1898, Liang Qichao advocated publicizing political ideas by translating foreign political novels to transform the society. He believed that the incredible power of novels was "enough to dominate people's psychology and could change the society of one generation." Based on the translation of the novel, Liang Qichao gave the novel new significance and mission. He put forward the idea of improving the novel, with the famous ones such as The Beauty Adventures and The Fifteen Little Heroes, which promoted the process of novel revolution and the prosperity and development of the translating novels. Yan Fu translated works such as Heaven and Yuan Fu. His translation had a great influence at that time and was the most important enlightenment translation in China in the 20th century. In the translation of Heaven, Yan Fu proposed three difficulties: Faithfulness, Expressiveness and Elegance. It was advocated by many literary writers at that time and used as the theoretical basis for their translation. The concept of "natural selection: the fittest to survive" conveyed in Yan Fu's Heaven woke people up from the dream of the heavenly world. There are more famous translation works such as Lin Shu’s The Lady of the Camellias, Black slaves call for heaven record and so on. It had an important influence on the change of people's concept. People are not  limited to the traditional concept of marriage and love, and the concept of freedom and equality gradually spread. Under the prevalence of translation works, traditional values, such as emphasizing agriculture and suppressing business, men being superior to women, gradually lost their status and were gradually replaced by new ideas. 
 
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The paper mainly includes three chapters: First, modern translation works and the overview of translators. Second, the background and climax of modern translation works. Third, the impact of modern translation on social life. In the modern Chinese literary circle, there was a wave of translation in western books, and the translation activities of foreign works were unprecedentedly prosperous.The emergence of a large number of translation works has also caused a large influx of foreign cultural ideas. Under the translation of domestic scholars, the translators not only conveyed the literary nature of foreign works, but also expressed their translation purpose through translation language and techniques, and had a huge impact on Chinese social life at that time. Academia research is more aimed at the overview of modern translation works and its prosperity, but little research on its impact on national social life. This paper analyzes the wide variety of materials and works to detail the influence of modern translation on social life.
 
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==1. Literature review==
 
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==2.                            ==
 
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==3.                            ==
 
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==Conclusion==
 
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==Reference==
 
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=魏楚璇: Western translation history in the Modern Age=
 
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=Mahzad Heydarian: Where Persian Language Meets Translation=
 
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This paper is a journey to the history of Persian language and the presence of translation into/from Persian in different historical eras. Translation has been influenced by many social and intercultural factors throughout history; in this paper, its functions from ancient Persia to the contemporary era will be surveyed.
 
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Key Words: Translation history, Persian language, Arabic influence, Medieval era
 
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Persian Language, known as the language of great literary works by Hafez, Khayyam, Rumi and many other classical and modern poets and writers, has always been an interesting subject to study. Looking for its roots and origins and how it is changing and developing has been the interest of many linguists around the world. Like other important languages, Persian has developed and gradually changed in different eras in history. It seems that writings on translation history suffer from severe shortcomings. What is overlooked by the researchers of Persian translation history is to clarify the distinction between oral and written translation. These two have proved to be completely different subjects while they have been mixed when the writers judge its ups and downs in a specific period of time. Moreover, in the relatively limited knowledge of Persian translation history, the thematic classification of translations (e.g. literary, scientific, etc.) have not been considered.
 
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Another common but important deficiency of such historiography is the lack of scientific consideration of the source and target texts, based on advances in the study of translation during the past three decades. The socio-cultural aspects of translation have rarely been surveyed, nor has the linguistic process of evolution of Persian historically been studied. Despite the importance of such inquiries, in most studies done by the Persian writers we could rarely find traces of identifying the direction of source and target texts, let alone contemplating the process and product as two imperative factors in any study of translation. Abdolhossein Azarang, whose history of translation comes with these problems admits that none of available historical books, including his, could be mentioned as a survey without offering at least a set of simple comparisons between the source and target texts in each era (Azarang, “Tarikhe” 9).
 
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To our knowledge Persian has gone through three main changes over the years: starting from Old Persian, in transformed into Middle Persian, also known as Pahlavi, and was finally modernized into contemporary Persian—which is in use today in Iran, Afghanistan and parts of Central Asia. Persian is a branch of the Indo-European languages. As Ahmad Karimi-Hakkak (493) mentions “Over a millennium this language has been the primary means of daily discourse as well as the language of science, art and literature on the Iranian plateau.” He indicates that “Old Persian was brought into Iranian plateau in the second millennium BC by Eurasian steppes. In time, it became the language of the Achamenians (559-339 BC), a dynasty of kings who established the largest, most powerful empire in the ancient world” (493).
 
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Among the encyclopedic references, Britannica has put forward a good remark for the root and divisions of Middle Persian with more detailed information. It mentions that: Middle Persian is known in three forms, not entirely homogeneous—inscriptional Middle Persian, Pahlavi (often more precisely called Book Pahlavi), and Manichaean Middle Persian. The Middle Persian form belongs to the period 300 BCE to 950 CE and was, like Old Persian, the language of southwestern Iran. In the northeast and northwest the language spoken was Parthian, which is known from inscriptions and from Manichaean texts. There are no significant linguistic differences in the Parthian of these two sources. Most Parthian belongs to the first three centuries CE.
 
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Nonetheless, the Middle Persian script was abandoned in favor of the Arabic script and led to many new linguistic alterations in Persian. According to Karimi-Hakkak “The new script was far simpler and more advanced. In addition, where the Arabic script lacked essentially Persian consonants these were added to it. In short, the adoption of the Arabic script for Persian did not give rise to ruptures as significant as certain modernist reformers have assumed it did” (494). Therefore, the start of the most significant change in the Persian language dates back to the seventh century when Islam started to take over the Iranian plateau. This led Persian to find many new scopes. By adopting the Arabic alphabet, Persian became even stronger and further blossomed into many classical literary works in the following centuries.
 
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The need for translation soon of course rose in a language like Persian spoken by large populations and used by different dynasties. Persian language had remained consistent and independent by asking the translation firstly and more importantly from Arabic. The language itself has neither been replaced by any other languages nor substantially changed during the centuries. That is why a Persian speaker today can effortlessly understand and enjoy the language of Hafez or Rudaki, the famous poets who lived in the 14th and 9th centuries, respectively.
 
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=Akira Jantarat：History of Chinese-Thai Translation=
 
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==Abstract==
 
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Translation has been around for a long time. Because people on this planet have different languages and cultures. However, historical evidence suggests that shortly after the birth of human civilization, Humans have begun to know the translation. The first translation is evidenced around 3000 BC. In the early days of translation, there were no theories of scholarly ideas, so translations were the subject of philosophers, poets, or aristocracy. Most of the translations are related to religion or literature. and as the translation becomes more extensive the scope of translation is expanding. The translation is no longer limited to sages. but has become a tool to promote the exchange of knowledge in various fields between people who use different languages There are different cultures and different lifestyles.
 
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However, the relationship between China and Thailand in history dates back to around the Han Dynasty or the Tang Dynasty, which is considered the most prosperous and golden age in literature. causing literature, art, and literature to be transmitted to neighboring countries including Thailand Thus, in those days, Thailand had to translate literature and literature from Chinese into Thai. and other translation works have been produced until the present but if counted by time How did Chinese-Thai translations begin? What is the story of each era? And what role did famous translations of that era play in its long history? This article will provide answers to those who are searching for these questions.
 
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This article will divide the topics according to important eras. It will talk about the beginning of translation from Chinese into Thai. Famous stories or translations of each era , including the role of translation, have impacted society and the way people live in the present. including the relationship between the two countries Therefore, we cannot deny that translation has played a very important and important role in Chinese and Thai history.
 
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==Key words==
 
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翻译，中泰翻译，翻译历史
 
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==Introduction==
 
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== 1.1 Wei Jin Southern and Northern Dynasty ==
 
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    Wei Jin Southern and Northern era is the era that corresponds to the Ayutthaya period of Thailand. Although at that time in China Buddhism was revered. but is still limited in a narrow circle is among the civil servants and the upper classes It is not widespread among the people of the city. Chinese-Thai translations in that era were mostly translations in the field of Buddhist scriptures (Ma 1986:1) Because the translation of Buddhist scriptures at that time was considered a bridge in the exchange between Chinese and Thai Buddhists. thus promoting the development of Buddhist cultural works of both countries. Therefore, at that time, most of the translations were made to the translation of Buddhist scriptures, such as the Mandala of the guru and the translation of the Phra Bharat. It can be considered that Wei Jinnan Bei Chao is a historic moment for the prosperous exchange of Buddhist culture between China and Thailand.
 
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== 1.2 Sui and Tang Dynasty to Qing Dynasty ==
 
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    From the Ming dynasty to this moment, there have been some of the most frequent exchanges and visits between the two sides in the history of China-Siamese relations. In addition to coming to politics, economy, relationships, Coming to the exchange of arts, culture is becoming more frequent. Since the Sui dynasty, Chinese-Thai translations are not limited to religious culture only. but also related to diplomatic relations between the two countries. During this period of the Ming dynasty, A place to teach the Thai language was established in China named “暹罗馆”（xianluoguan）. It was added to "四夷馆" （siyiguan）, where the establishment of this language teaching facility led to diplomatic exchanges. and exchange students and is considered to cultivate the ability to translate Chinese into Thai.
 
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    The establishment of this language teaching facility not only cultivates students' ability to translate languages. But it is also considered a cultural exchange between the two countries. First, the ambassador in “四夷馆” (siyigaun) gave the people of the Ming dynasty an opportunity to learn and understand the culture of Thailand. It is a platform for cultural exchange between the two countries. Thailand has divided learning into 18 chapters so that Chinese translators can learn quickly. And there are two books translated at that time, is “华夷译语”(huayiyiyu) and “暹罗馆译语”(xianluoguanyiyu)
 
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    In this age, the Romance of the Three Kingdoms novel is considered a very famous translation work. The coming of Romance of the Three Kingdoms novel has many different assumptions. Some say that Chinese people bring to Thailand. In the Ayutthaya period And have some evidence that the King Buddha Yot Fa Chulalok the Great (Rama I) of Thailand Ordered to translate two books of Chinese chronicles: 1 Sai Han 1 and  1  the Romance of the Three Kingdoms novel.
 
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    The nature of translating a book from Chinese into Thai in ancient times was quite difficult. Because those who are proficient in Chinese are not proficient in the Thai language. Thai experts do not know Chinese. In translation, it requires the cooperation of both parties to translate together. Chinese expert department Translating the content out for the scribes to take notes on paper. And later, Thai language specialists bring the content that has been written and compiled into the Thai language again. to rearrange the words so that the words are beautiful and neat Therefore when Thai people read the legend of the Three Kingdoms. That version feels that the expressions are neat, consistent, easy to read The Three Kingdoms of China that Thailand has translated are of two types. because of has different translators.
 
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    The novel Romance of the Three Kingdoms that mentioned above. It played a huge role in the people of that era. Because the plot in the Three Kingdoms novel reflects many concepts. whether it reflects the idea of ​​war in China values ​​in social beliefs of people society or even the customs and traditions of Chinese society, For this reason, the novel The Three Kingdoms became famous. and has been translated into Thai From the past to the present, the literature of China has influenced the feelings and minds of the general public, including the Thai people, whether the literary power will affect whether or not it depends on the values ​​and social conditions at that time.
 
−
 
 
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== 1.3 1949 to 1975 years ==
 
−
== 1.4 After the establishment of diplomatic relations between China and Thailand in 1975 ==
 
−
== 1.5 Since the 21st century ==
 
−
 
 
−
==Conclusion==
 
−
==References==
 
−
 
 
−
=Jawad Ahmad：=
 
−
==Abstract==
 
−
Humans live in a diverse environment, and communication is at the centre of human community, with language serving as the means of communication. In a society characterized by globalization and global connectivity, there is a strong desire for individuals of many cultures and languages to understand one another. Translation fulfills this need in the scarcity of a shared global language for everybody. When it comes to communicating ideas and knowledge between languages, translation is essential. This study seeks to provide a broad historical overview of translation studies and common techniques in the west from ancient times to the present, in the form of a temporal survey that includes significant theoretical advancements, with an emphasis on approaches established during the modern period.
 
−
 
 
−
==Keywords==
 
−
Translation, History, Theories, Approaches
 
−
 
 
−
==Introduction==
 
−
To convert or turn from one set of patterns to someone else is to transfer or turn by one set of symbols to another; is translation. But what is the history of translation? Despite the fact that researchers and scholars have long contested the history of translation, it is unanimously acknowledged that translation predates the Bible. Translation has been evolving since the dawn of human contact, and it is now more than ever permitting cross-cultural connections, trade, economic globalization, and knowledge sharing through time. The globe has become more of a melting pot because to translation. As a result, translation becomes a more important function, covering many philosophies, mediums, and cultures.
 
−
James S. Holmes, an American-Dutch poet and poet translator, invented the term "Translation Studies" in his foundational work "The Name and Nature of Translation Studies" (1972).
 
−
Holmes translated several works by Dutch and Belgian poets into English while producing his own poetry.
 
−
The method of transforming the language that is recorded being spoken in another language is known as translation. In a broad sense, translation can be described as a word, phrase, or sentence in another language that has the same meaning as the original.
 
−
Translation is one of the many branches of learning, and it has evolved into a significant field that comprises a distinct body of knowledge that is widely used in a variety of human activities.
 
−
If we think about the translation that is not so simple, to translate a single word from one language to another but it describes the difference theory, applications and different translation.
 
−
Translation studies are the linguistics discipline that deals with the theory, description and application of translation.
 
−
Translation is one of the many branches of learning, and it has evolved into a significant field that comprises a distinct body of knowledge that is widely used in a variety of human activities.
 
−
 
 
−
A mental process in which the meaning of a particular linguistic conversation is transferred from one language to another is known as translation.
 
−
It is the process of converting linguistic entities from one language to their equivalents in
 
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One another. Translation is both a method and a finished thing.
 
−
Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.[1] The English language draws a terminological distinction (which does not exist in every language) between translating (a written text) and interpreting (oral or signed communication between users of different languages); under this distinction, translation can begin only after the appearance of writing within a language community. These lines have been taken from the (Wikipedia). Simply we can say in translation that a text or word translate from one place to another. As I mentioned in the above paragraph and the area of translation studies draws together research from linguistics, literary studies, history, anthropology, psychology, and economics. Of course, translation is a rewrite of an original text whatever their goal, all rewritings reflect a        certain ideology and poetics, and as a result, modify literature to work in a specific way.English is the most widely spoken language on the planet.
 
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As a result, one may doubt the value of translation and wonder here we have a raised question regarding the English language; the question is why everyone doesn't just speak English?
 
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However, the truth is that not everyone can speak English, and even fewer can speak it well enough to converse successfully, and perhaps more crucially, language is much more than just the exchange of words.
 
−
It's also a reflection of one's culture, society, and faith.
 
−
As a result, promoting a global language will almost certainly result in the loss of culture and legacy transmitted through national languages.The transmission of information, knowledge, and ideas necessitates the use of translation.
 
−
It's a must for effective and sympathetic cross-cultural communication.
 
−
As a result, translation is essential for societal peace and harmony.
 
−
Translation is also the one and only way for people to learn about new works that will widen their horizons.
 
−
As an illustration for example:
 
−
 
 
−
Throughout the middle Ages, Arabic interpreters were able to care for the concepts of ancient Greek thinkers alive.
 
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The bible has been translated into at least 531 languages.
 
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English speakers may learn from some of the world's top educators through TED Sessions (Technology,Entertainment, design) open translation programmes,which allow people all across the world to comprehend their talks.
 
−
Sports teams and organisations use translation to overcome linguistic barriers and cross international borders. To be continued...
 
−
......
 
−
 
 
−
=Benjamin Wellsand：=
 
  
−
==Title: Bible Translation in the History of Christianity==
+
=钟义菲: The Chinese Translation History in Mordern Age=
 +
[[Hist_Trans_EN_13]]
  
−
==Abstract== The history of Christianity is rich in translations. Why is this the case? What is the motivation behind all of this translation effort? The present work will explain the rationale behind the perceived need for translation. It will also deal with key moments within biblical translation history and what impact it had on the church.
+
=魏楚璇: Western translation history in the Modern and Contemporary Ages=
−
==Key Words==
+
[[Hist_Trans_EN_14]]
−
Grassroots theology—the lived experience of the church that then develops into a theological framework
 
−
Vernacular language—an expression or mode of expression that is a part of everyday communication and not yet in written form
 
−
Heart language—the native language of a person from which the deepest emotional meanings are expressed
 
  
−
==Introduction==
+
=Chapter 15Mahzad Heydarian: Where Persian Language Meets Translation=
−
Translation of the biblical text has been a practice of the Christian church since its very origin. The founding of the church during the Jewish festival of Pentecost, as recorded in the Bible itself, involved Jesus’ disciples communicating the gospel message in the language of Parthians, Medes, Mesopotamians, and Egyptians, among others (cf. Acts 2.7-11). The final vision of the multitude of the saved in heaven are described as a “people of God from every tribe and language and people and nation (Rev. 5.9).” The New Testament, although authored by primarily Hebrew-speaking Jews, was first written in the lingua franca, koine Greek, of the day[1].  Whereas Buddhists and Muslims identify the sacred texts and faiths inseparably from the original languages of Sanskrit or Pali and Arabic, the Christian faith has sought to translate the biblical texts immediately and directly into the vernacular language of the people to accelerate its global spread.
+
[[Hist_Trans_EN_15]]
  
−
On a historical basis, the Christian faith has been criticized in regard to colonialism and the destruction of cultures. One such case occurred in the sixteenth-century with the Japanese. Giant ships (in comparison to the Japanese) came to dock on the island from Portugal. Many transactions were made between the Portugese traders and the local Japanese damaiyo. When trade agreements went south, as it did in the case of Portugal and Japan, the Portugese missionaries were associated with the politics and ousted from the country. They were ousted under the accusations of encouraging the eating of horses and cows, misleading people through science and medicine, and trading Japanese slaves (l. 1064).” Although the missionaries had done no such things, they were targeted with the accusations along with the Portuguese government.
+
Mahzad Sadat Heydarian,Hunan Normal University,China
  
−
There are cases where the colonial form of the church has not come to intentionally destroy but has assumed cultural superiority and inadvertently added to the host culture their own country of origin’s cultural forms. Late 19th century missionaries to Africa felt that the Western-style structure of a dwelling was an indicator of modern progress.  In 1879, the magistrate of Gatberg declared:
+
=Akira Jantarat： History of Chinese-Thai literature Translation in 19th century=
−
It is not only that the requirement of modesty necessitates the providing of some sort of clothing, however simple; but Christian morality desires also a dwelling corresponding to human dignity, decency, and purity. Building plays an important part in the mission. First the missionary builds a simple small house for himself, to which he soon adds a school and a church. Generally, he must himself superintend this work; often enough, indeed, he must execute it with his own hand, and it stands him in good stead to have been a tradesman at home. But he induces the natives also to help him, and much patience as it requires on his part, he undertakes to instruct them. Gradually his word and his example produce their effect, and the converts from heathenism begin to build new and more decent dwellings for themselves (p80).
 
  
−
There is no denying that the church has struggled to decontextualize the faith from their home culture and properly contextualize it into the host culture. This has led to the host culture’s Christianity looking eerily similar to the missionary’s, at best, or a faith that forever remains foreign to the host culture, at worst. Yet, as Lamin Sanneh notes, Christian missionaries have often played a key role in the preservation of cultures:
+
[[Hist_Trans_EN_16]]
−
The translation enterprise had two major steps. One was the creation of a vernacular alphabet for societies that lacked a literary tradition. The other step was to shake the existing literary tradition free of its esoteric, elitist predilection by recasting it as a popular medium. Both steps stimulated an indigenous response and encouraged the discovery of local resources for the appropriation of Christianity (1987:333).
 
−
The translation of the biblical text into another language is not simply a greater convenience to the reader in the target culture but accomplishes far more as language extends much deeper than a mere form of communication.
 
  
−
Benjamin L. Whorf’s theory of linguistic relativity holds that language influences thought and not thought that influences language. For him, “linguistics is essentially the quest of meaning (p73).” George C. Lichtenberg, another pioneer of linguistics, is famously quoted as saying, “Our false philosophy is incorporated in our whole language; we cannot talk, so to say, without talking incorrectly. We do not consider that speaking, irrespective of its content, presents a philosophy (Loewenberg, p102).” Richard D. Lewis illustrated this point with an interaction between himself, an Englishman, and a former Zulu chief who received a doctorate in philology at Oxford as they discussed the color green. As the Zulu pointed to a leaf in the sun, a leaf in the shade, a wet leaf in the sun and one in the shade, bush leaves, leaves in the wind, rivers, pools, tree trunks, and crocodiles, all to which Lewis responded with a single answer: green. Yet his Zulu friend had reached thirty-nine different terms for green with no trouble at all (2006:9). Paul G. Hiebert writes, “We examine the language to discover the categories the people use in their thinking (p.90).”
+
19世纪中泰文学翻译史
  
−
Christians, like Hiebert, recognize that true conversion of a person’s mind can only happen if it takes place on three levels of the individual: belief, behavior, and worldview. “Too often conversion takes place at the surface levels of behavior and beliefs; but if worldviews are not transformed, the gospel is interpreted in terms of pagan worldviews, and the result is Christo-paganism (Hiebert p69).” And, since worldview is linked to language, it goes without saying that the biblical text and Christian terminology must be placed in the language of the people in order for one to be truly Christian within their culture.
+
Hunan Normal University, China
  
−
Grassroots theology is a term coined by Simon Chan. While it is true that theology is something that is viewed as coming down from God in the Christian faith, theology cannot be totally divorced from what happens on the physical earth among humanity. The idea behind grassroots theology is that theology takes place within the community of the faithful and will necessarily carry cultural characteristics of the host culture. The African context finds a great deal of suffering through poverty and illness and filial concerns extend to deceased ancestors. This has led African Christians to recognize Jesus as the Healer who can bring help for those suffering from disease. They will point to Messianic prophecies like, “the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy (Isa. 35.5-6).” They also find him to be the fulfillment for their need of an ancestral role as a mediator between the earthly and spiritual realms. They draw attention to Paul’s letter to Timothy, “For there is one God, and there is one mediator between God and men, the man Christ Jesus (1 Tim. 2.5).” The same can be said of Latin Americans attraction to the Holy Spirit and those giftings associated with him and South Asia’s attention to fear-power aspects of the gospel message coming from a culture steeped in animism and folk religions.
+
=Jawad Ahmad; History of Translation=
  
−
Randy Dignan has learned from his own bilingual experience “that language isn’t understood only by the mind. Language can also be heard with the heart (p13).” The term heart language holds to the conviction that, while one can read and communicate in a second language, when in the most intimate and troubling circumstances an individual will automatically revert to his or her native tongue. This is since our native form of speech is not only natural but the language in which we communicate most deeply and freely. When the Japanese Christian, Shusaku Endo, reflected on the 250 years of suffering that the church in Japan had to endure and how the church was forced to recant their faith publicly and remove all religious symbols, he reverted to his native language to express his spiritual thoughts. The Japanese character chin (meaning silence) stood as a symbol as one “looks starkly into the darkness, but [creates] characters and language that somehow inexplicably move beyond” that darkness (p74). What in Shusaku Endo’s mind best describes the Japanese Christian’s experience of suffering? Chin. When speaking of things closest to us, humans, all of us, speak from the language closest to our heart—our native one.
+
[[Hist_Trans_EN_17]]
  
−
The early church set the pattern as it was birthed within a multilingual context and immediately entered translation efforts. Colonialism remains a constant threat as one culture takes the Christian faith into another foreign cultural context. Conversion is defined by the church as an experience that involves an individual who possesses a former way of life modeled after a specific pattern of behavior and a particular spiritual influence and then that way of life is abruptly interrupted and overturned by an encounter with Jesus (cf. Eph. 2.1-7). That experience involves a love for God with all of one’s heart, soul, mind, and strength (cf. Mk. 12.30). What reaches to the depths of heart and soul is one’s language that reaches to worldview levels. Christianity is a faith that is intended to engulf the entire person from head to toe and from belief to action. The development of a grassroots theology involves the heart language of the people and has historically manifested the capacity to preserve cultures. This is a work on the history of translation in the church.
+
翻译史
  
 +
Student Name Jawad Ahmad Student No. 202121080006, Hunan Normal University, China
  
−
[1] Papias’ writings are only available to us through the records kept by Eusebius. In these records, there are two extant quotes regarding authorship of the gospels. In regard to the gospel of Matthew, he writes, “Matthew composed the gospel in the Hebrew dialect and each translated them as best he could.” The early church understood this to mean that Matthew had originally written his gospel in Hebrew and it was soon after translated into Greek. However, scholars, such as D. A. Carson and Douglas J. Moo, have brought the validity of this interpretation of Papias’ statement into question (See 2005:161-162).
+
=Benjamin Wellsand: Bible Translation in Christian History=
  
−
==1. The Early Church And Translation==
+
Benjamin Wellsand, Hunan Normal University, China
  
−
==3. Motivation and Opposition to Translation in the Middle Ages==
+
[[Hist_Trans_EN_18]]
  
−
==4. Defining Forms of Biblical Translation==
+
=Nizam Uddin: History of Translation =
 +
Nizam Uddin, Hunan Normal University, China
  
−
==Conclusion==
+
[[Hist_Trans_EN_19]]
−
==References==
 
−
Carroll, John B., ed. 1956. Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf. Cambridge: MIT Press.
 
−
Carson, D. A. & Douglas J. Moo. 2005. An Introduction to the New Testament. Grand Rapids: Zondervan.
 
−
Chan, Simon. 2014. Grassroots Asian Theology: Thinking the Faith from the Ground Up. Downers Grove: InterVarsity Press.
 
−
Dignan, Randy. 2020. Heart Language: Let’s Communicate Like Jesus and Change the World! Daphne: River Birch Press.
 
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Doughill, John. 2012. In Search of Japan’s Hidden Christians: A Story of Suppression, Secrecy, and Survival. Rutland: Tuttle Publishing.
 
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Hiebert, Paul G. 2008. Transforming Worldviews: An Anthropological Understanding of How People Change. Grand Rapids: Baker Academic.
 
−
Fujimura, Makoto. 2016. Silence and Beauty: Hidden Faith Born of Suffering. Downers Grove: InterVarsity Press.
 
−
Loewenberg, Richard D. “An Eighteenth Century Pioness of Semantics.” ETC: A Review of General Semantics. 1 (2): 99-104. Institute of General Semantics.
 
−
Sanneh, Lamin. 1987. “Christian Missions and the Western Guilt Complex.” The Christian Century. 104 (11): 331-334. The Christian Century Foundation.
 
−
Warneck, Gustav. 1888. Modern Missions and Culture: Their Mutual Relations. Edinburgh: James Gemmell.
 

Latest revision as of 16:49, 28 December 2021


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chapter 1 Rouabah Soumaya: History of translation in the Middle Ages

Hist_Trans_EN_1

Rouabah Soumaya, Hunan Normal University, China

Chapter 2 History of Modern and Contemporary Chinese Translation

“中国现当代翻译史”

Hist_Trans_EN_2

Li Xichang, 李习长, Hunan Normal University, China

Chapter 3 The Translation of Buddihist Sutra in Chinese Translation History

“佛经翻译”

Hist_Trans_EN_3

Huang Zhuliang 黄柱梁 Hunan Normal University, China

Chapter 4 The Brief History of Bible's Chinese Translation

王镇隆Wang Zhenlong, Hunan Normal University, China

Hist_Trans_EN_4

Chapter 5 叶维杰 Medieval Arabic Translation Movement

中世纪阿拉伯翻译运动

Hist_Trans_EN_5

Ye Weijie 叶维杰, Hunan Normal University, China

Chapter 6 Brief history of French translation

李怡 Li Yi ,Hunan Normal University ,China

Hist_Trans_EN_6

Chapter 7 李新星A Comparative Study on The Translation history of Modern Chinese and Korean Literature under the Background of "Western Learning" (1894~1949)

Hist_Trans_EN_7

李新星Li Xinxing, Hunan Normal University, China

Chapter 8 刘沛婷 Western Translation history in Renaissance)

Hist_Trans_EN_8

刘沛婷 Liu Peiting, Hunan Normal University, China

Chapter 9 刘薇 Contemporary American Translation History)

Hist_Trans_EN_9

Liu Wei 刘薇 Hunan Normal University, China

Chapter 10 周俊辉 Translation of Science and Technology in Late Qing Dynasty and Early Republic of China

Hist_Trans_EN_10

周玖Translation of Science and Technology in Ancient China

Hist_Trans_EN_11

Chapter 12 钟雨露 Western Translation History in the Old Ages

Hist_Trans_EN_12

钟义菲: The Chinese Translation History in Mordern Age

Hist_Trans_EN_13

魏楚璇: Western translation history in the Modern and Contemporary Ages

Hist_Trans_EN_14

Chapter 15Mahzad Heydarian: Where Persian Language Meets Translation

Hist_Trans_EN_15

Mahzad Sadat Heydarian,Hunan Normal University,China

Akira Jantarat： History of Chinese-Thai literature Translation in 19th century

Hist_Trans_EN_16

19世纪中泰文学翻译史

Hunan Normal University, China

Jawad Ahmad; History of Translation

Hist_Trans_EN_17

翻译史

Student Name Jawad Ahmad Student No. 202121080006, Hunan Normal University, China

Benjamin Wellsand: Bible Translation in Christian History

Benjamin Wellsand, Hunan Normal University, China

Hist_Trans_EN_18

Nizam Uddin: History of Translation

Nizam Uddin, Hunan Normal University, China

Hist_Trans_EN_19

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