The Translator’s Voice and Visibility in Chinese Sci-tech Classics: A Case Study of the English Translation of Chajing

News, as an important transmission medium, can accurately and rapidly transmit the latest events in the world to the audience timely and accurately, while its most important function is to disseminate information and convey opinions. Through the textual characteristics of news and the specific characteristics of Chinese news in English translation, by listing a large number of news and news translation cases, this paper will discuss the characteristics of news translation, as well as the commonly used translation strategies and the specific translation methods of Chinese news translation. It also analyses the feasibility of combining the domesticating and foreignizing strategies and translation methods in previous news translations according to the cases. It is expected that by using case studies of Chinese news translation and publicity in English to find out how to get the optimal Chinese news translation in English, in order guide better Chinese news translation in English in the future.

The Influence of Different Thinking Pattern between English and Chinese News Comment A Case Study

This case study is exemplified to probe into the distinctions between English translations either by English native translators Hawkes, Joly and Bonsall, or Chinese translator Yang in translating the personal deictic Nainai as appellation in chapter 27 of Honglou Meng, to sort out what cognition of Chinese culture they retained and intended to consolidate and evaluate if the translation(s) have convinced positive traditional Chinese culture. The discussion covers the reliable narration and unreliable narration of interpersonal relationship, social status, and modification based on the pragmatic study of the social and personal deictic Nainai as appellation in the discourse, suggesting that the cultural stance adopted by the translators can be the key factor in the wording and consequently in re-narrating the interpersonal relationship and their social status, with the intention of classifying the factors of improving the intercultural communication, a more positive response of Honglou Meng and the culture the work has embedded with, simultaneously better reproduction of the traditional Chinese culture can be developed.

“Service awareness” refers to translators’ clear understanding of who they are serving, how they are supposed to serve, and what they are serving for during the translation process. This paper, based on first-hand examples, examines Goldblatt’s English translation and Martins’ Portuguese translation of Mo Yan’s masterpiece Fengru feitun [Big Breasts and Wide Hips] from the perspective of “service awareness in translation”. The present paper finds that both the English translator and the Portuguese translator have good “service awareness” in their translations. Their “service awareness” is mainly reflected in the abridgments and rewritings of the source text at the structural, cultural, and lexical levels. These modifications have improved the readability of the translations. In other words, the translators have offered good “services” to their readers. This study analyzes the reasons behind the abridgements and rewrites.

The First Translations of Machiavelli's “Prince” from the Sixteenth to the First Half of the Nineteenth Century

This paper presents a comparative analysis of Bible translations in German, French, Spanish and English targeted towards a range of cross-confessional audiences. It focuses on the key word translation of concepts such as freedom and slavery. It examines the translator’s choices and the pragmatic implications of these decisions for readers of translations of the Bible. The case study centres on the concepts of freedom and slavery in Paul’s letter to the Galatians with an intercultural corpus of 16 translations. Authorised and widely accepted translations in English, German, French and Spanish such as the Lutherbibel (1984) and Reina Valera (1989) are compared with new competing translations, such as the New Living Translation (Tyndale House Publishers, Carol Stream, 2007), The Message (Peterson, The Message: the new testament in contemporary English. NavPress, Colorado Springs, 2005), and Die Volxbibel (). This study draws from the fields of Pragmatics, Translation Studies and Theology, to provide a unique cross-cultural examination of Galatians, and of sacred translation. It is found that the choices of the translator of sacred texts are not merely linguistic choices, but rather they are often rooted in various ideological and theological positions.

From a rhetorical perspective, the article takes the puns in Xi You Ji (Journey to the West) and its two English translations as the object of study and divides the puns into three categories: homonymy, homophony, and paronomasia puns respectively. The two translations deal with the three types of puns in very different ways. Yu’s translation deals with the puns in the original by the strategy of direct translation or phonetic translation with annotations, which largely compensates for the lack of puns when they are transformed in a foreign context. While Jenner’s translation mostly adopts the direct translation strategy, and only a few puns have been translated with annotations. The translations of the typical puns in the original text are comparable between the two translations, and both of them try to achieve phonetic, meaning, and morphological equivalence with the original text. However, from an overall perspective, the richness of translation and compensation in Jenner’s translation is much inferior to those in Yu’s translation.

Humor in a Time of Science Wars: Rereading Isabelle Stengers

The objectives of this research are to know the students’ difficulties in translating the socio culturally-bound Expressions in Indonesian- English translation, and to analyze the cause of the students’ in translating the socio culturally-bound Expressions in Indonesian- English translation. The researcher analyzed those phenomena based on the consideration of the students’ problem in translation investigated in the process of pre-survey. Therefore, it is hoped that this research is beneficial in illustrating the phenomena of translating the socio culturally-bound expression. The method of this research was qualitative research in the form of a case study carried out at IAIN Metro. The primary source of this research is the translation assignment result of the students’ of IAIN Metro in academic year 2020/2021. The total numbers of the students’ are 20 students. The researcher uses documentation and interview in collecting the data. The documentation was conducted to know the students’ difficulties in translating the socio culturally-bound Expressions in Indonesian- English. The interview was conducted to analyze the cause of the students’ in translating the socio culturally-bound Expressions in Indonesian- English translation. The research results show the students’ translation of socio culturally-bound expression in Indonesian- English translation that consist of that consist of 85 % inappropriate use of socio cultural bound expression and 15% appropriate use of socio cultural bound expression. In addition, the second research result is about the causes of the students’ difficulties in translating the socio culturally- bound expressions in Indonesian- English translation caused by the translator's lack of knowledge in both languages in general and in the significance of the functional equivalence in particular, limited linguistic competence, their poor pragmatic competence in the target language, lack of cultural awareness and lack of cultural interaction and experience.

Reviewed by: The Mandala Sutra and Its English Translation: The New Dunhuang Museum Version Revised by Yang Zengwen Ma Lijuan (bio) The Mandala Sutra and Its English Translation: The New Dunhuang Museum Version Revised. By Yang Zengwen. Translated and edited by Tony K. Lin, Kunchang Tsai and Josephine Lin. Taipei: Jiafeng Press, 2004. Pp. 432. isbn 95628039-5-6-2 Chan (禪) has been one of the most prominent sects of Chinese Buddhism since the mid and late Tang Dynasty and it has been particularly well-known around the world. The Platform Sutra (Tan jing 壇經) purports to convey the teachings of Huineng (慧能) (638-713), one of the most revered figures in the Chan tradition, and the text has been regarded as the most reliable source for the study of Chan. This canonical Buddhist text is generally categorized into four different versions: 1) Dunhuang (敦煌); 2) Huixin (惠昕); 3) Qisong (契嵩); and, 4) Zongbao (宗寶) (more often in English named as the "Ming text"). The Dunhuang version is further divided into two manuscripts: the Old Dunghuang text and New Dunghuang text (also known as the Dunhuang Museum version). The New Dunhuang text is regarded in Buddhism as the more clearly transcribed one and, more significantly, the most intact version that is closest to Chan ideas and history, in that it includes three key lines with sixty-eight Chinese characters that are entirely absent from the old Dunhuang text. The book I choose to review here is a translation of this version and a related translation study. The Mandala Sutra and Its English Translation: The New Dunhuang Museum Version Revised by Prof. Yang Zengwen is significant both for academic scholars of Chan Buddhism and for ordinary readers, particularly Buddhists, for the following reasons. In Chapter 3, Lin provides the very first translation based on the New Dunhuang text, following Wong Mou-Lan's (黄茂林) first translation of the Ming text in 1930 and Wing-tsit Chan's (陳榮捷) translation of the old Dunhuang version in 1963. Moreover, the translator divides the whole text into parts and juxtaposes the corresponding sections of the two Chinese texts, revised respectively by Dr. D. T. Suzuki (すずき だいせつ) and Prof. Yang Zengwen (楊曾文), placing these together before the English translation. This is undoubtedly a great convenience for scholars in the field and provides an easy way to present the similarities and differences between the two in a more visual manner. Also, an overview of studies of the Tan jing texts worldwide is presented in great detail in Chapter 1. Most of those have been based on the Ming text, which is lengthier than the Dunhuang manuscript by about two-thirds. Photos along the timeline concerning important events related to Huineng's life and teachings are offered as well. All of the above prove the book to be a distinctive advance beyond other versions of the Tan jing and another significant step forward for Chan study in the western world. The book is particularly advantageous for academics in the field of translation studies, on account of the thirty-four examples from twenty different translations given in Chapter 5, as well as a list of translations of important terms by previous translators in Chapter 6. This proves to be a useful resource and a handy reference for case studies in Buddhist translation. For example, "zuiguo" (罪過) in section 7-2 of the original text is listed in five different translations："I am ashamed" by Yampolsky, "Please pardon me" by Wing-tsit Chan, "Yes, it is mine" by Ma Kerui (馬 克 瑞), "I did compose the verse" by Ke Lirui (柯利叡) and "yes, in fact, Hsiu did it" by Hengxian (恆賢). With the analysis that "zuiguo" in Chinese means both "crime, something evil" and "foolish act or situation," the author expresses his preference for Yampolsky's translation and meanwhile presents his "a crime" as an option and a related example for more vivid contextual perception. Such comparison and elaboration helps readers develop a more comprehensive understanding of the source text and the target text as well. More importantly, the difficulties in the process of translation, including multiple possible interpretations arising from homonyms and punctuation, are presented in Chapter 4, which helps scholars become better informed about the whole translation process and how the translator...

Differences in culture, language, and context alter the reading experience, meaning, and textual relations of modern Arabic literature in translation, which raises questions about the relationship between the Arabic and translated canon. Drawing on Lawrence Venuti, Pascale Casanova, and Abdelfattah Kilito, I explore translation as consecration, annexation, and decontextualization in order to illustrate the issues involved in Arabic–English literary travel and to move the scholarly debate on Arabic–English translation beyond questions of strategy and domestication. Through textual and paratextual analysis of the English translation of Ahmed Saadawi’s Frankenstein in Baghdad (2013/2018), I show how even a highly translatable modern Arabic text undergoes multiple semantic and symbolic shifts as it transfers into English. Bringing these findings together with observations on the wider Arabic literary translation environment, I argue that modern Arabic literature in translation is its own canon, deserving of independent study, whose hybridity can teach us much about the dynamics of cultural encounter, effects of literary capital, and the discursive and semantic disjunctions between English and Arabic culture and literature.

Translation is a compulsory subject in Thu Dau Mot University’s English Language curriculum and is considered the most difficult subject of all the language skills, requiring students to have extensive knowledge of vocabulary, grammar and sentence structure. In fact, Thu Dau Mot University’s English-majored students face many challenges in the process of practicing English - Vietnamese and Vietnamese - English translation. The article points out the factors affecting students' development of translation skills and suggests some effective ways to help students improve their translation skills. The survey was conducted with the participation of 108 fourth-year English majors at Thu Dau Mot University. The results show that most students have difficulties with vocabulary, grammar and structure due to the differences in the two languages.

This chapter explores the question of how emotions and objects circulate and are transformed in translation. It argues that translation provides an interesting site to think about both the emotions as well as the changing emotional ways we engage with objects. More particularly, it examines how the translation of nuances, seemingly little things – facial expressions, small gestures or tiny material objects like peas – may offer us a glimpse into how emotions and objects get handled, used and handed on in translation. After a short introduction on emotion, language and translation, Section 2.2, God spoke to Cain: Why this tantrum? Why the sulking?, focuses on the translation of biblical 'anger' and looks at the trajectory of Cain and Abel's story (Genesis 4) in English translations. Section 2.3, The prince and the pea, suggests that objects may be transformed and acquire new emotional dimensions in translation. Section 2.4, On emotional objects, considers how translation engages with material things and discusses two case studies: Joseph's tunic (Genesis 37) and the process of its fetishization in translation; and 'ambula divina' in Machado de Assis's Brazilian novel The Posthumous Memoirs of Brás Cubas (1881) and its five English translations. Finally, Section 2.5, The Empire of 'Saudades', comments on the ultimate Portuguese untranslatable emotion word, 'saudades', and reflects on some of the functions of its proclaimed 'untranslatability'.

This paper reports the attempt to apply the functional approach to the translation teaching practice that guides students in their study of Chinese essays and their English translations. The famed modern Chinese essay

This chapter focuses on the conceptual/linguistic metaphorical representations of the notion of ‘art’ in Vasari’s Le Vite. It presents a case study of select concordances for «arte» extracted from the Italian LBC corpus, and a cross-linguistic comparison with the same segments taken from two English translations (de Vere 1912-1915 and Bondanella, Bondanella 1991). Firstly, six main metaphor categories are identified in the concordances from Le Vite. Two small parallel corpora are subsequently built, collecting the ‘metaphorical’ concordances from Le Vite and their corresponding translations, and analysed to assess if and how the original metaphors were transferred to the English texts. While both English translations maintain more than half of the original metaphorical occurrences, results also highlight interesting differences between the translators’ approaches. Patterns from quantitative and qualitative investigation are discussed through select examples, considering both the functions of the original metaphorical categories and the effects of the translators’ choices on their rendition. Finally, remarks are made about the contribution of (parallel) corpus techniques to metaphor translation analysis, as emerging from this case study.