Pub Date : 2021-02-10DOI: 10.46623/tt/2021.15.2.ar8
Uthra Dorairajan, M. Sambasivam
The STI Policy (Science, Technology and Innovation Policy) aims to bring about a national-level science movement for popularising science among students and inculcating interest among the masses. This policy outlines strategies to mainstream science communication and public engagement through capacity building avenues, research initiatives and outreach platforms. In order to achieve this and to popularise science amongst students and the general public, reaching them in their regional languages is imperative. Science communication is the art of conveying content to the public, importantly building their trust in science, technology and innovation. Especially in a multilingual country like ours, the challenges to make STI reach everyone needs a futuristic vision with careful planning and execution. In this article, the authors discuss various aspects and their observations from their experience in translating science worksheets into Tamil for children. This paper also discusses the issues where a translator needs to be cautious about the dialects and age- appropriate vocabulary, more so while translating to reach children.
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Pub Date : 2021-02-10DOI: 10.46623/tt/2021.15.2.ar1
Bal Ram Adhikari
Translation scholarship abounds in strong views against literal translation, questioning its viabi lity and creativity. The present paper problematizes the relegation of literal translation and makes a case for its viability in the translation of literary texts. To this end, the paper analyzes 600 culture- bound and collocational expressions extracted from a corpus of thirty Nepali short stories in English translation carried out by Nepali EFL student translators. The findings demonstrate the accuracy of literally trans lated expressions and further illustrate the creative potential of literal translation. Finally, the study points out the necessity of incorporating literal translation as a viable strategy in translation pedagogy.
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Pub Date : 2021-02-10DOI: 10.46623/tt/2021.15.2.no1
Ashish Chavda
The paper attempts to critically examine two literary translations of George Orwell’s novella Animal Farm: A Fairy Story (1945) into the Gujarati language. The two translations published in chronological order are Pashurajya (October 1947 ;) translated by Jayanti Dalal (1909–1970) and Chopaga Nu Raj (2015 ;) translated by Harendra Bhatt (1953). Both the translations are viewed through the observations of translation theorists Lawrence Venuti, Eugene Nida, and Peter Newmark with regard to what makes a good translation. While the question of whether these translations of the source text were alert to George Orwell’s political ideology and the resonances was paid attention to, how the translations are placed particularly within the Gujarati language and its culture is closely examined. Similarly, the analytical study situates the author and his text in their particular historical context and seeks to determine how the translations of the source text are likewise informed by the translators’ political and individual ideologies and the lexical choices they made in translating the text and relocating it within the Gujarati milieu. Critically, both the translations contain complex issues related to their lexical variations, translators’ potentialities and their ideologies that will help to distinguish the translated texts in many ways. In the linguistic equivalence approach, the use of colloquial words, renaming of characters’ names and translation of the sentence struc ture in both the translations are found to be diverse because of one of the translators’ choices of exercising liberty and their potentialities. The translator’s use of freely added sentences will also be examined in Chopaga Nu Raj. The comparative study concludes, by linguistically examining the translation of Minimus’s poem in Pashurajya and Chopaga Nu Raj.
本文试图批判性地考察乔治·奥威尔的中篇小说《动物庄园:一个童话故事》(1945)的两种古吉拉特语文学译本。按时间顺序出版的两个译本分别是由Jayanti Dalal(1909-1970)翻译的《Pashurajya》(1947年10月)和由Harendra Bhatt(1953)翻译的Chopaga Nu Raj(2015年)。通过翻译理论家劳伦斯·韦努蒂、尤金·奈达和彼得·纽马克对什么是好的翻译的观察来看待这两个译本。虽然这些源文本的翻译是否对乔治·奥威尔的政治意识形态和共鸣保持警惕的问题得到了关注，但如何将翻译特别置于古吉拉特语及其文化中，则得到了密切的研究。同样，分析性研究将作者及其文本置于其特定的历史背景中，并试图确定源文本的翻译如何同样受到译者的政治和个人意识形态以及他们在翻译文本和在古吉拉特环境中重新定位文本时所做的词汇选择的影响。重要的是，这两种翻译都包含与词汇变化、译者潜力和意识形态相关的复杂问题，这些问题将有助于在许多方面区分翻译文本。在语言对等理论中，由于译者的自由选择和各自的潜力，两种译本在口语词汇的使用、人名的重命名和句式的翻译等方面存在差异。译者使用自由添加的句子也将在Chopaga Nu Raj中进行检查。通过对《帕舒拉雅》和《Chopaga Nu Raj》中Minimus诗歌翻译的语言学考察，得出了比较研究的结论。
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Pub Date : 2021-02-10DOI: 10.46623/tt/2021.15.2.ar7
Millia Solaiman
This paper is part of the researcher’s full -fledged Ph.D. research work on the linguistic problems and difficulties of translating between English and Arabic as two non-native languages. The current paper is set up to examine the grammatical problems and difficulties of English to Arabic translation that face the M.A. students who are learning Arabic in India. The data has been collected through a translation test which was designed based on classroom observations and after consulting the translation teachers. The data has been analyzed qualitatively and quantitatively. All the participants faced several grammatical problems and difficulties while doing the translation test. This research work presents and discusses five of the most frequently detected problems and difficulties; including translating grammatical agreement, grammatical case, tenses, prepositions and definite and indefinite articles. The researcher has finally concluded the study with some practical and pedagogical suggestions.
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Pub Date : 2021-02-10DOI: 10.46623/tt/2021.15.2.tr1
P. Das
child’s innocence. The pleasure of translating changes into high seriousness when translation shifts from words to the sense and essence. The translation from Odia into English is difficult because of the absence of one to one correspondence between the two languages. The two stories translated here are from the collection Kathuria ‘O’ Budha Saguna (The Woodcutter and Old Vulture) originally written by Madhabananda Panda. The stories namely “Dui Bandhunka Karamati” “the Achievements of Two Friends” and “Namakarana” (“Naming Ceremony”) show the cultural and ritualistic practices in Odisha. My decision to translate these stories into English is backed by an intention that the non-Odia readers will have a sense and awareness of the cultural trends as well as the literary practices in Odisha. They will also know
孩子的纯真。当翻译从文字转向意义和本质时，翻译的乐趣就变成了高度的严肃。从奥迪亚语翻译成英语很困难，因为两种语言之间没有一对一的对应关系。这里翻译的两个故事来自于Madhabananda Panda的《伐木人和老秃鹫》(Kathuria ' O ' Budha Saguna)合集。“Dui Bandhunka Karamati”、“两个朋友的成就”和“Namakarana”(“命名仪式”)的故事展示了奥里萨邦的文化和仪式习俗。我之所以决定将这些故事翻译成英文，是因为我想让非奥里萨邦的读者对奥里萨邦的文化趋势和文学实践有所了解。他们也会知道
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Pub Date : 2021-02-10DOI: 10.46623/tt/2021.15.2.no2
D.H.N. Johnson
Language is rooted in culture and Translation Studies has evolved as an effective communication tool between cultures. The present study “Understanding Tr ansliteration and Translation in The Goddess of Revenge” is an exploration into how transliteration and translation prove to be significant in the understanding and retaining the culture that prevailed in a Namboothiri community through the English translation of “Prathikaaradevatha”, i.e. “The Goddess of Revenge” by Lalithambika Antharjanam. The study also intends to analyse the ideological and historical role of women in language and see how translation helps in presenting the female self to deconstruct the prevalent patriarchal hegemony in a global scenario. It enables the transmission of knowledge as well as culture in a globalised society. Thus the concept of culture, identity and gender is made universal through the linguistic study of translation thereby communicating cultural customs across the world.
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Pub Date : 2021-02-10DOI: 10.46623/tt/2021.15.2.ar2
Sasmita Kanungo
The study investigates the types of errors made by the Odia ESL learners while performing the task of both direct translation i.e., from Odia (L1) to English (L2) and inverse translation, i.e. from English (L2) to Odia (L1). It will also make an attempt to find out whether the medium of instruction has to play a significant role in committing these errors or not. The data were gathered from 30 Odia ESL learners studying in Class X and who were divided into two groups of the equal number on the basis of the medium of instruction they had in their school. The participants were assigned the task of translating two passages (one from L1 to L2 & the other from L2 to L1). The study was conducted at two different educational institutions in Odisha. Participants had to write down the translation directly on th e paper. The written data were analyzed thereafter by the researcher herself. The result of the analysis revealed that the medium of instruction has no role to play in committing the types of translation errors by the Odia ESL learners.
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Pub Date : 2021-02-10DOI: 10.46623/tt/2021.15.2.ar4
Abhishek Tah
With the introduction of print modalities and the subsequent introduction of modern/western education systems, the questions of language, vernacular e ducation, book production, and translations became important in 19 th century Bengal. As the introduction of a new epistemological system in 19 th century Bengal necessitated the production of books and translations, several western knowle dge texts got translated into Bengali by the efforts of various individuals and institutions. These translations play a pivotal role in producing textbooks in Bengali and represent a site where the structure and vocabulary of the Bengali language got standardised and redefined through printed language and language of translations. This study tracks the translations produced by the collaboration of Fort William College and Serampore Missionary Press, Calcutta Sc hool Book Society and Vernacular Literature Society and argues that the translations produced by these institutions gave shape to a kind of Bengali language that represented a class and social hierarchy. This study argues that the translations produced by the aforementioned institutions and the printed textbooks paved a way for the upper-class urban elites to mould the Bengali language in their way (by excluding the colloquial register and language of the masses) to represent their ethos and class hierarchy and identity. This study argues that the translations produced by these institutions, in many ways, were the tools through which the various contesting views on the form and diction of the language of/in print got articulated.
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Pub Date : 2021-02-10DOI: 10.46623/tt/2021.15.2.ar6
Nabanita Sengupta
The degree of untranslatability depends on the lack of equivalence present in the target language. Translation of nonsense literature poses a huge challenge because of its inherent linguistic and cultural specificity. The following paper looks at Satyajit Ray’s translation of Edward Lear’s nonsense rhymes, in Toray Bandha Ghorar Dim (1986) with particular reference to the ‘Jumblies’ and ‘Dong with a Luminous N ose’. This paper traces the journey of cultural metamorphoses t hat Lear’s poems go through to become presentable to a Bengali reading publi c for whom Ray writes and discusses the strategies unde rtaken by Ray for the purpose.
不可译性的程度取决于译语中对等性的缺失。胡言乱语文学由于其固有的语言和文化特殊性，对其翻译提出了巨大的挑战。下面的文章着眼于Satyajit Ray翻译的Edward Lear的无意义押韵，在Toray Bandha Ghorar Dim(1986)中，特别提到了“Jumblies”和“Dong with a Luminous N nose”。本文追溯了李尔王的诗歌经历的文化蜕变之旅，并讨论了雷为此目的所采取的策略。
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