Abstract
The present research intends to illustrate the contributions, the newly developed multidisciplinary field of research known as Cultural Linguistics can make to the Translation Studies and the translation of humour as a culturally constructed element. The study starts with explaining the aims and objectives of the research and the key concepts that constitute our model of analysis. Then, as the main objective of this study, we propose a new model for the translation of humour encompassing a typology of conceptual structures for the analysis of humour translation, a large step in Translation Studies, that contributes to the on-going research in translation theory and practice. Later on, we describe how the proposed model and its typology of conceptual structures can be applied to the analysis of examples extracted from novels in translation between English and Persian in comparative studies.
Highlights
THE RESEARCH GOALOur aim is mainly to apply the cutting-edge field of enquiry, Cultural Linguistics to Translation Studies, and the translation of humour as a culturally constructed element, for the first time in translation academic history
As the main objective of this study, we propose a new model for the translation of humour encompassing a typology of conceptual structures for the analysis of humour translation, a large step in Translation Studies, that contributes to the on-going research in translation theory and practice
For Cultural Linguistics “language is a cultural form, and that conceptualisations underlying language and language use are largely formed by cultural systems” (Yu, 2007, p. 65)
Summary
Our aim is mainly to apply the cutting-edge field of enquiry, Cultural Linguistics to Translation Studies, and the translation of humour as a culturally constructed element, for the first time in translation academic history. We intend to demonstrate some of the contributions of the Cultural Linguistics approach to the translation of humour in narrative texts i.e. novels, and test its applicability. (b) that translators have had various tools at their disposal, what has not been available to them is an analytical model for breaking down cultures and examining their components (Sharifian, 2015, 2017a, 2017b), so that the culturally-constructed conceptual aspects underlying humour could be reconstructed into the new linguistic reality of the target text, a significant step in translation studies (see Zabalbeascoa, 2019) that the present research, for the first time, attempted to take
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