Literary translation

Chinese writing occupies a privileged position in current academic discussions of world literature. While China as defined within world literature serves as a test-case for questions of nativist and universalist values, in the process it finds itself defined as a nation par excellence. Arguing that such definition constitutes a kind of twenty-first century
chinoiserie, I proceed to question the place of China in the literary theories that inform the discussions of world literature, pinpointing part of this chinoiserie on confusion about the role and performance of translation. I then offer a tactical approach to how China and Chinese literature can be re-translated and re-theorized, pointing a way forward from its current confinement within the chinoiserie described.

This dissertation explores a process of cross-cultural communication that spans centuries of time between two different cultures, that of the Hebrew speaking Israelites of the seventh-century a.C. and the Susu people of Guinea West Africa today. The question is how, given that the two groups operate with completely different worldviews and historical backgrounds, might one translate a Hebrew religious hortatory discourse into Susu in such a way that it would be understood and appreciated as a relevant message to their culture.
The author attempts to do this beginning with an analysis of the Hebrew discourse, first from a rhetorical perspective (Chapter 2), and then from a textual perspective (Chapter 3). The presentation of the message employs a rhetoric dependant upon an understanding of the historical background of the audience. The author crafts the message not only with rhetorical nuances, but also with a textual artistry designed to enhance the overall impact of the presentation.
The author then procedes to use the same process on an analogous discourse from the Susu target culture. Since the Hebrew book of Zephaniah consists of religious hortatory, the same genre was utilized from the Susu culture, a Muslim Xutuba (Friday sermon). Again, the analysis covers the rhetorical component of the communication (Chapter 4) and then the textual structure component (Chapter 5). Having completed an analysis of the rhetoric and the textual discourse structure of a discourse both in the source language and in the target language, the author delves into two possible approaches to the translation of the Hebrew discourse.
The first, “a documentary translation,” focuses on the forms used in Hebrew to express the message in such a way to have a rhetorical and structural communicative impact (Chapter 6). The second, “an instrumental translation,” shifts the focus to forms used in the target language, with the express purpose of communicating the same message with rhetorical and structural devices that would have a communicative impact on the Susu people.
Ultimately, the preferred translation approach depends upon the scopos of the translator. If the objective is to present an ancient document to highlight the “foreign” forms used in the original communication, the documentary approach works well. However, if the objective is to present the message of said document in such a way as to transfer the relevancy of the message to the target culture, an instrumental approach is advantageous.

Quran translation into Western cultures is a high volatility intercultural act. In it many of the translator’s choices are not purely dictated by linguistic necessity alone, but, rather, are due to the Text’s shifting dynamic of reception, they are contextually overdetermined. Here the dialectic of the translator’s invisibility vs agency comes into sharp relief, as the translator’s discursive presence is overtly superimposed. The global context and extra-textual contradictions and fissures between the source and the receptive milieus necessitate that the translator come out of the shadows and heavily intervene, taking on a peacemaker role. Otherwise, his/her translation endeavour is superfluous at best, or aggravating to an already intense cross-cultural engagement at worst. Given the hard facts of today’s world, Quran translations have, out of necessity, become more exegetical in nature. Within this context, translation is literally about creating a new way for putative readership to access a Text that is central to the believer’s identity as well as the outsider’s understanding of a central religious tradition. This chapter sets out to examine English Quran translations that were published in the aftermath of 9/11 and the tension between worldviews that sprang to a global scale thereafter. In particular, it zooms in on recent renditions of the key term Islam and passages of the Original having a bearing on issues that could prove to be contentious and challenging. Against this global backdrop, all recent English Quran translations simply could not run the risk of going about it without intervening to accommodate for the contextual alongside the textual.

"« C’est seulement aux retraductions qu’il incombe d’atteindre – de temps en temps – l’inaccompli », écrivait Antoine Berman en 1990. La retraduction est un phénomène de plus en plus fréquent dans notre époque, au point qu’on a parlé du XXIe siècle comme de l’âge de la retraduction. Et pourtant il s’agit d’un phénomène qui n’a pas encore reçu beaucoup d’attention de la part des traductologues. Pourquoi retraduit-on ? Les raisons peuvent être multiples : la nécessité d’actualiser le texte ; la volonté de donner une traduction meilleure que les traductions existantes, voire d’imposer une nouvelle voix canonique à un classique, ou encore de donner une nouvelle perspective au texte – et ainsi les différentes traductions deviennent les déclinaisons d’un même texte-source. Dès lors, la littérature se manifeste comme le terrain privilégié de la retraduction. C’est en effet dans la littérature que cette sorte d’insatisfaction herméneutique se produit plus fréquemment, résultat de l’interprétation toujours sélective de chaque traduction. Le volume réunit 27 contributions en français, organisées en 5 sections thématiques, avec un index de noms et une bibliographie critique sur la retraduction (par les soins d’Enrico Monti).
Textes de : Jean-René Ladmiral (Université Paris X), Yves Gambier (Université de Turku, Finlande), Françoise Wuilmart (ISTI, Bruxelles), Véronique Béghain (Université Bordeaux 3), Maryla Laurent (Université Lille 3), Martine Hennard Dutheil De La Rochère (Université de Lausanne, Suisse), Bernard Hoepffner (Traducteur, Pays Bas), Elżbieta Skibińska (Université de Wrocław, Pologne), Peter Schnyder (Université de Haute-Alsace), Jerzy Brzozowski (Université de Cracovie, Pologne), Tania Collani (Université de Haute-Alsace), Chiara Montini (traductrice littéraire), Rotraud Von Kulessa (Université de Augsburg, Allemagne), Fabio Regattin (Université de Bologne, Italie), Cristina Vignali (Université de Savoie), Justyna Łukaszewicz (Université de Wrocław, Pologne), Ida Porfido (Université de Bari, Italie), Peter André Bloch (Université de Haute-Alsace), Joanna Jakubowska-Cichon (Université de Wrocław, Pologne), Felipe Aparicio Nevado (Université de Haute-Alsace), Joanna Górnikiewicz (Université de Cracovie, Pologne), Franca Bruera (Université de Turin, Italie), Ana Pano Alaman (Université de Bologne, Italie), Natalia Paprocka (Université de Wrocław, Pologne), Ariane Luethi (ILLE/Université de Strasbourg), Enrico Monti (ILLE/Université de Bologne, Italie). "

There are a number of arguments that support the idea of translating non-fiction to be a “double challenge”, considering the time invested in research, getting all the facts, historical names and quotations right in two languages, and giving the point of view that the author originally gave. On the other hand, some of the aspects of translating prove that translating non-fiction should be easier than translating other areas of literary translation, primarily fiction. The translator of non-fiction has more space for explanations, comments and directions for his readers; he can usually keep a constant tone throughout the work and is usually asked to translate repeatedly for the same customers. And, to return to that popular misconception that literary translation only relates to works of fiction, the translation of non-fiction has an extremely long and respectable history: it is certainly literature. It is just the rarity of it today that may make it seem “stranger than fiction”.

This is a short poem by Muḥammad ibn ʿAlī al-Ṣabbān (d. 1206/1791) translated from the original Arabic into English verse. The poem is a concise, technical list of the ten essentials aspects of any science. It is intended to help students memorize the outline of the topic, while a teacher's additional commentary would be needed to really understand the content and meaning of the ten essentials.

This volume aims above all to problematize the concept and practice of translation in an interconnected world in which English, despite its hegemonic status, can no longer be considered a coherent unified entity but rather a mobile negotiated resource (Blommaert 2010) subject to various kinds of hybridization. Drawing upon recent work in the domains of translation studies (e.g. Klinger 2015, Meylaerts 2006, Batchelor 2009), literary studies (Apter 2006, 2013), and (socio-)linguistics (Canagarajah 2013, Pennycook 2007, Blommaert 2010), it explores the centrality of translation as both a trope for the analysis of contemporary transcultural dynamics and as a concrete communication practice in the globalized world. 
The first section looks at the role played by translation in the construction of contemporary identities, both horizontally (through translingual processes) and vertically (through temporal transposition). In a world characterised by physical migrations and instantaneous data transmission, identity is increasingly hybrid and translingual, forged at the interface of cultures through an effort of will and memory. Whether English is experienced as an oppressive or liberating force, as a mediator between localized realities, or as a rich resource to be drawn upon at will, the variety used is likely to be tinged with the sounds and forms of other linguistic realities and punctuated with nodes of untranslatability. Indeed, exploring just what may or may not be rendered in English in this process of self-translation constitutes one of the central aims of this section.
Hybrid identities continue to play an important role in the second section, but now the attention shifts to translation in the classic sense, namely, the difficulties faced by translators in their attempts to render the miscegenated discourse of translinguals in a third language. The issue is discussed both in broad terms, with reference to the ongoing debate about world literature and (un-)translatability, and also more specifically, in relation to concrete problems arising in particular texts. One innovative feature is the attention given to the role of the multilingual reader, whose communicative needs may differ considerably from those of the usual target reader of translations as conventionally conceived.
The final section draws together these different understandings of ‘translation’ to explore the implications of it for language change in different cultural settings. The evidence suggests that the process is by no means unidirectional: for although English, as the prestige vehicle of global communication, undoubtedly leaves its mark upon all the languages with which it comes into contact, it is also being influenced by them too. The extent to which this may ultimately result in the breakdown of English into mutually unintelligible varieties, and the implications of such a development for the translation economy, particularly in the light of the new nationalisms of the Brexit/Trump era, form the subject of the book’s conclusion.

3e édition revue et augmentée de l'anthologie de la poésie ukrainienne regroupant une cinquantaine de poètes à commencer par le fondateur de la littérature moderne Taras Chevtchenko jusque dans les années 2010. Présenté, taduit en français et annoté par le Prof.Dmytro Tchystiak.

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http://www.ensani.ir/fa/147735/profile.aspx

""""""On Not Translating Hafiz
Dick Davis, Ohio State University
Tr. Behnam Mizababazadeh & Mostafa Hosseini
In this paper Dick Davis tries to explain the reasons behind the  difficulty in translating classical Persian poetry in general and Hafiz in  particular. He divides the problems into two categories: the linguistic  and the cultural problems. Lack of exact synonyms especially for
idioms, puns and lack of rhyme in English belong to the first category.  The lore of Shi’i Islam, the prevalence of the cult of pederasty in  Persian poetry, difference in the pattern of the poems and the language of panegyric in Persian poetry belong to the second category. Davis concludes his paper with the following sentences:  And this is why the poets who seem to develop a poetry’s capabilities most tellingly, who seem to their linguistic communities to be the most “poetic” of all, are often precisely those whom it is most difficult to bring over into  another language. Certainly, in Persian literature, the example of Hafiz, and  of the numerous poor poet-translators who metaphorically lie bleeding at  his feet, would seem to bear this out. (B. M. & M. H.)
Keywords: Hafiz, Dick Davis, classical Persian poetry, translation of
poetry, untranslatability of poetry. """"""

The author wrote this Japanese introduction to Gissing’s “The Private Papers of Henry Ryecroft” when he was a third-year student of senior high school. After introductory words, he gives the Japanese translation of one section each from the chapters “Spring,” “Summer,” “Autumn,” and “Winter” together with his short commentary. The work first appeared in the magazine, “Shinju” No. 5 (1954), published by Kanazawa Kindai Senior High School Student Association. The Web version with a slight modification and without translated texts appeared on a Web page of the Institute for Data Evaluation and Analysis & Institute for Scientific And Artistic Cultures (IDEA & ISAAC) in 1999. The PDF version appeared in 2021.

Skrócony zapis panelu dyskusyjnego z udziałem Dominiki Cieśli-Szymańskiej, Rafała Lisowskiego i Adama Pluszki oraz Krzysztofa Fordońskiego w roli moderatora. Dyskusja odbyła się 17 marca 2016 roku na Wydziale Lingwistyki Stosowanej UW podczas konferencji „Przekład literacki dzisiaj i jutro”.
http://stl.org.pl/baza-wiedzy/sytuacja-tlumacza/praktyka-przekladu-literackiego/
Tekst debaty ukazał się w piśmie "Komunikacja Specjalistyczna" numer 12/2016.

Reading is considered as an essential skill in a modern society is a crucial skill for academic achievement and success for all students. Consequently, the teaching of reading has become one of the primary objectives for schools and teachers all over the world. An enormous amount of work has been done to assist learners who struggle with their reading skills. A tool that has been considered is the use of information technologies; namely computers. Research has been conducted to examine the impact of computers, across elementary, secondary, and college curricula in order to improve student`s reading comprehension. This paper reviews a body of literature that synthesizes the effects of computer-assisted reading instruction to enhance reading comprehension of students. It also addresses research that investigates the impact on comprehension when students are presented with computerized versus printed reading material. Findings suggest that computer assisted-instruction hold a great promise as an instructional tool, suggesting that the conductive learning environment provided by computer-assisted instruction should be used effectively.

From the history of the Polish translations of Croatian literature. The fourth chapter of the book "Croatica. Croatian literature and culture in Poland between 1944 and 1989" about the second part of the whole period. The Words in the title "The Yugoslav bomb" used Jerzy Putrament, prominent writer in PRL, to describe the political situation after the Cominform Resolution of June 28, 1948; Jerzy Putrament: Pół wieku. Zagranica. Warszawa 1965.

Throughout the history, all civilizations have transferred knowledge from either a previous civilization or from a contemporary civilization. The translation activities have an important channel of this transferring knowledge. We knew the most important translation activities started at the time of the Prophet Muhammad and was expanded during Abbasid Caliphate. Now, we will be stressing on the development of translation works with regards to Andalusia. As a result of the eagerness of Muslim to seek knowledge, institutions such as madrasah, libraries, elementary schools, research institutions grew rapidly in the 10th century and mosque schools had been upgraded into local universities. Andalusia became a famous translation centre in the region and it has known as the multilingual centre of learning and translation, gathering all people from different cultures and ethnicities who loved wisdom and knowledge. The light age of intellectual development of Islamic Civilization has reached its peak with beautiful cities of Almeria, Malaga, Cadiz, Hielva, Cordoba, Jean and Granada during 10th century. At the end of these developments, the translation became an art where it was dealing with languages, texts, and words. On the other hand, after a long period of time, it became a science. Translation also one of the school of science as it had become more systematic through time and the translated books must have undergone several tests of validity and precision in terms of its languages. In this article, translation activities in Andalus period which had a great influence on formation of Islamic philosophy were discussed.

The present study aimed at shedding some light on Vermeer‟s (1989) Skopos theory in translation as suggested by Vermeer along with the application of this theory to an English literary text taken from Miller' s Death of A Salesman (1947) and its Arabic translation done by a Syrian Arab translator called Omar Jabak. Besides, the article will try to examine the weaknesses of Skopos theory in terms of its applicability to literary texts in particular. The researchers adopted the analytical descriptive approach in this small-scale qualitative study to prove the inapplicability of the Skopos theory principles to the above-mentioned English play and its Arabic translation. The research data and findings revealed that Vermeer's Skopos theory had somehow little applicability to translated literary works because literature and its translation, in general, and drama, in particular, have meaningful or „skopos‟ in people's social, economic and political lives.

For poets Elizabeth Bishop and Gabriela Mistral, the potential of Portuguese saudade was an answer to the crises of alienation and identity they faced as exiles. Drawing upon their poetry, correspondence, and translations of Lusophone literature, this paper examines how, by engaging with this foreign concept, both queer women poets living outside of their respective homelands engaged with their own senses of isolation and unhomeliness. Describing the potential of saudade in an endnote to the section titled "Saudade" in Tala, her third volume of poetry first published in 1938, Mistral states "I firmly believe, with Stefan George, in a future of borrowing language to language in Latin America. At least, in the case of certain words, clear achievements of the genius of each language, unshakable expressions within their range of 'true' words" (2003 p. 244). Both poets turned to this word as they were reconciling the heteronormative forces displacing them within their homelands. Ultimately, Bishop and Mistral mobilize the notion to address the traumas of displacement, loss, and sexual difference as they explore the 'truth' and nuance of the word through their writings.

The literary rant is a unique mode of expression employed by dispossessed subjects to performatively highlight the mechanisms of their oppression and to create a rhetorical and political subject position from which to speak. The rant relies on the reader's complicity to witness the speech of the other and as such, it is like Judith Butler's rhetorical "scene of address" in which a listener judges the speaker as a recognizable member of society, or not. The ranter's language moves outside the domain of speakability risking misunderstanding in order to confront the limitations of language and the sociopolitical system has cast them out. It is a risk that challenges both the identity of the speaker and the social norms and responsibilities of the listener. Building on Dina Al-Kassim's scholarship on the rant, this article uses examples from Greek journalism and prose to demonstrate how ranting narrators usurp and redeploy sovereign speech to create a spectacle of their own abjection. Dimitris Dimitriadis's "Abomination" and selected stories by Christos Iconomou's Good Will Come from the Sea foreground the ranter's dispossession and explore the disruptive power that this speaking position offers.

“Anarda invocada” e “Persuade a Anarda que ame” são dois sonetos publicados em 1705 na coletânea de poemas Música do Parnasso. Tais textos abrem a seção intitulada “Primeiro coro de rimas portuguesas”. Serão apresentadas aqui as traduções dessas duas líricas para a língua italiana.