Basic Strategies of Translation 异化和归化.doc

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1、Basic Strategies of TranslationTranslation Strategies - a set of (loosely formulated) rules or principles which a translator uses to reach the goals determined by the translating situation in the most effective way. (Jaaskelainen)I. Two Basic Strategies of Translation1. Domestication & Foreignizatio

2、n(1) Schleiermachers Comment (1813)Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.(2) Venutis Definition (1995)Domestication - an ethnocentric reduction o

3、f the foreign text to (Anglo-American) target-language cultural values, bringing the author back home.Foreignization - an ethno deviant pressure on those (TL cultural) values to register the linguistic and cultural difference of the foreign text, sending the reader abroad. 2. Domestication / Foreign

4、ization vs. Free / Literal TranslationFree / Literal Translation is on the linguistic levelDomestication / Foreignization is more concerned with the cultural levelII. Factors Conditioning the Choice of Strategies1. Text Types1) Nutrition Information：B-Complex is a combination of B-Vitamins, which he

5、lps convert food into energy and maintain normal nervous system function. This product contains 100% of the US Reference Daily Intake (RDI) of folate. Studies show folate helps men and women maintain normal cardiovascular system function. Adequate folate in healthful diets may reduce a womens risk o

6、f having a child with brain or spinal cord birth defects.2) She was a striking woman, a little short and thick for symmetry, but with a beautiful olive complexion, large dark Italian eyes, and a wealth of deep black hair. 安娜貌颇映丽，肤色雪白，柔腻如凝脂，双眸点漆，似意大利产。斜波流媚，轻盈动人，而鬈毛压额，厥色深墨，状尤美观。性体略短削，微嫌美中不足。她是一个异常惹人注目

7、的女子，身材略嫌矮胖，显得有些不匀称，但她有美丽的橄榄色面容，一双乌黑的意大利人的大眼睛，一头乌云般的黑发。3) April is the cruelest month, breedingLilacs out of the dead land, mixing Memory and desire, stirring Dull roots with spring rain. （The Waste Land by T. S. Eliot）四月是最残酷的季节， 四月是最残酷的月份，迸生着让死寂的土原迸出紫丁香， 紫丁香从死沉沉的地上，杂混着掺杂着追忆与欲情， 记忆和欲望，鼓动着以春雨撩拨萎顿的根茎。

8、呆纯的根发，以春天的雨丝。4) 在四川的西部，有一美妙去处。它背依岷山主峰雪宝顶，树木苍翠，花香袭人，鸟声婉转，流水潺潺。它就是松潘县的黄龙。One of Sichuans finest spot is Huang Long, which lies in Song Pan County just beneath Xuebao, the main peak of the Minshan Mountain. It has lush green forests filled with fragrant flowers, bubbling streams and singing birds.5) 祖国

9、山水，风格多样；多样的风格，相比较而多姿。杭州西湖，水榭歌台人工赋予它典雅美。蜀中仙山峨嵋，飘浮于云涛雾海，呈秀色于烟雨漫漫的山林。誉满中华的桂林山水，水秀山奇，山水平分秋色。China is a land of scenic contrasts, each uniquely representing its own area: West Lake in Hangzhou with enchanting pavilion set in quiet surroundings, Mount Emei in Sichuan with peaks peeping through mist and cl

10、ouds, Guilin in Guangxi with panoramic views of mountains and rivers.2. Translation Purpose6) It may be well first to premise that I do not wish to maintain that any strictly social animal, if its intellectual faculties were to become as active and as highly developed as in man, would acquire exactl

11、y the same moral sense as ours. In the same as various animals have some sense of beauty, though they admire widely different objects, so they might have a sense of right and wrong, though led by it to follow widely different lines of conduct. （by Charles Darwin）我想，在最初，是有将(我)和恰如个个的群居底动物，如果那知底能力而发达到在

12、人类似的活动和高度，便将获得和我们一样的道德底概念那样的思想，是(距离)很远的事，宣言出来的必要的正如在一切动物，美的感情是天察的一样，虽然它们也被非常之多的种类的事物引得喜欢，它们(也)会有关于善和恶的概念，虽然这概念也将它们引到和我们完全反对的行动去。（鲁迅译） 我首先要声明，我并不愿主张说，任何严格的群居动物，假如它的智力变得和人一样活泼，并一样高度的发达，便能得到和我们完全相同的道德的感念。同样的，各种动物都有一些美感，虽然它们欣赏的是颇不相同的东西，故它们也有是非的感念，虽然会被这是非的感念引导着去做颇不相同的行动。（梁实秋译）7) 刘姥姥道：“这倒也不然。谋事在人，成事在天。咱们谋

13、到了靠菩萨的保佑，有些机会，也未可知”。“I wouldnt say that”，said Grannie Liu,“Man proposes, God disposes. Its up to us to think of something. We must leave it to the good Lord to decide whether Hell help us or not, who knows. He might give us the opportunity we are looking for.” (translated by David Hawkes)“Dont be so

14、 sure,” said Granny Liu, Man proposes Heaven disposes. Work out a plan, trust to Buddha, and something may come of it for all you know.” (translated by Yang Xianyi)8) 方说道：“天有不测风云，人有旦夕祸福。”I know, “the weather and human life are both unpredictable.” (Hawkes)Truly, “Storms gather without warning in nat

15、ure, and bad luck befalls men overnight.” (Yangs)3. Socio-cultural Constraints9) It maybe safely assumed that, two thousand years ago, before Caesar set foot in Southern Britain, the whole countryside visible from the windows of the room in which I write, was in what is called the state of nature”.

16、赫胥黎独处一室之中，在英伦之南，背山而面野。槛外诸境，历历如在几下。乃悬想两千年前，当罗马大将恺撒未到时，此间有何景物，计唯有天造草昧，人工未施。(translated by Yan Fu)*Suggested Reading:1. 孙致礼 新编英汉翻译教程 p.33-472. 陈宏薇 新编汉英翻译教程 p.11-19Exercise: 修正笔使用：1.扣紧笔帽摇动。 2.取下笔帽，压住笔端挤出适量修正液。 3.用笔帽顶端的小孔保持笔尖清洁。 4.直立保存。注意：1.谨防吞咽或吸入 2.谨防入眼。 3.置于儿童触摸不到的地万， 4.远离明火:含量：8毫升。 中国xxx制笔有限公司1. Diff

17、erent sources for foreignizing/domesticating and yihua/ guihua Currently, most Chinese scholars use foreignization /domestication as their English renditions for yihua/guihua. Does the Chinese debate originate with Venuti (1995)?A historical review shows that Lu Xun used the term of guihua (assimila

18、tion or domestication) in talking about translation as early as 1935. And the word yihua is already included in Dictionary of Modern Chinese published in 1978 and reprinted in 1991. This means that the two terms are not recent loan words from the West. Then whats the English for yihua/guihua when th

19、ey are used in Chinese translation discussions?Our search in the three volumes of An Index to the Articles on Foreign Language Studies (1949-1989), (1990-1994), (1995-1999) demonstrates that the first Chinese translation research paper with the word yihua in the title was Guo Jianzhong (1998)s Cultu

20、ral Factors in Translation: Guihua and Yihua, published in the 2nd issue of Foreign Languages, 3 years after the publication of Venuti (1995)s The Translators Invisibility in which he coined the words of foreignizing and domesticating. But Guos English translations for yihua and guihua are alienatio

21、n and adaptation, although Guo quoted the concept of resistant translation from Venuti (1991)s paper Translation as a Social Action presented at a conference at the State University of New York, Binghamton.Search on the Net of Chinese Academic Journals with yihua as the key word shows that in 1994,

22、Wang Bingqin (1994:45) used the terms yihua/guihua to comment on the translation of the Bible from Russian to Chinese, though these words did not appear in the title of his paper. Guihua/yihua was also one of the ten translational paradoxes in Sun Zilis (1996:45-6) paper. Sun did not quote any forei

23、gn author while Wang, a Russian professor, didnt list any cited work at all. Since Chinese translation scholars were already talking about guihua/yihua before Venuti (1995) and they used different English terms, we can conclude that, though both assimilation / alienation and domestication / foreigni

24、zation are employed as the English renderings for the Chinese guihua/yihua and people in recent discussions tend to replace the former with the latter, early Chinese discussions were not under the direct influence of Venuti. The appearance of the guihua/yihua discussion in Chinese translation circle

25、s is the result of several factors. First, Chinas policy of opening to the outside world and peoples changed attitudes towards other cultures aroused intense interest in learning from the West. In translation, this means a demand for the retention of more foreign elements, both linguistic or cultura

26、l. Second, the enthusiasm in culture in Chinese academic circles in the 1980s and its introduction into foreign language studies in the early 1990s bring about more concern for cultural elements in translation. The discussion of zhiyi/yiyi (literal/free translation) changed into that of guihua/yihua

27、 because, for some people, the latter involve cultural factors. There is an increasing demand for respecting the foreign cultures in translation into Chinese. Third, for some people, scholarly creativity lies partly in the coinage or use of new terms. The heated philosophical debates on alienation (

28、yihua) in the 1980s (Gu Zhengkun, 1998: 20) offer a fashionable term for translation scholars to borrow from. This is evidenced by the fact that in some discussions nothing is new except the terminology.Venuti said that domesticating strategies have been implemented at least since ancient Rome, when

29、 translation was a kind of conquest, and translators into Latin not only deleted culturally specific markers but also added allusions to Roman culture and replaced the names of Greek poets with those of their own, passing the translation off as a text originally written in Latin. A foreignizing stra

30、tegy in translation was first formulated in the German culture in the early 19th century by Friedrich Schleiermacher. (in Baker, 1998: 240-244) It has recently been revived in the French cultural scene characterized by postmodern developments in philosophy, literary criticism, psychoanalysis, and so

31、cial theory that have come to be known as poststructuralism (Venuti, 1995: 20)In short, foreignization and domestication are Venutis coinages based on his investigation of Western translation history and theories. The Chinese debates over yihua and guihua are the extension of the literal/free discus

32、sions in the 1920s-30s. Guihua is a traditional Chinese term, and yihua is borrowed from the Western philosophy. They are not loan words from Lawrence Venuti.2. Different referents for the two pairs of conceptsEarly discussions and a large percentage of present-day talks about yihua/guihua were not

33、very different from those about literal/free translation. Lu Xun (1935), the first one to talk about guihua in translation, did not define the term, but gave the example of a Japanese translator whose translation was close to paraphrase. (in Luo Xinzhang, 1984:301) Liu Yingkai (1987/1994:269-282), t

34、he initiator of the Chinese guihua/yihua debate since the 1990s, said that guihua means changing the guest source language into idiomatic host language so that the translations look familiar and sound fluent, without any feeling of strangeness. It is the extreme form of free translation, including t

35、he over-use of Chinese idioms and archaic Chinese expressions, of paraphrasing source cultural images, replacement of the source language idioms with Chinese substitutes, and unjustified change of no metaphors into metaphors. To Sun Zili (1996: 45-6), guihua refers to the change from idiomatic sourc

36、e language to idiomatic target language while yihua means adoption of new words and expressions from the foreign works. The definitions of Liu and Sun are not very different from how people understand literal/free translation. And Zhu Zhiyu (2001:4) claims explicitly that literal translation general

37、ly belongs to foreignizing and free translation may be said to be domesticating. In recent discussions, some people say that guihua/yihua involve cultural treatment while, literal/free translation, linguistic factors alone. But it may be difficult to say that translating with the latter methods does

38、 not involve cultural problems.For Venuti (1995:20), the domesticating method is an ethnocentric reduction of the foreign text to target language cultural values, bringing the author back home. It is closely related to fluent translation, which is written in current, widely used and standard English

39、. It is immediately recognizable and intelligible, familiarized and domesticated. In short, standard target language rather than a variation is used.Foreignizing translation practices entail the choice of a foreign text and the invention of translation discourses. A foreignizing translator can use a

40、 discursive strategy that deviates from the prevailing hierarchy of dominant discourses (e.g. dense archaism), but also by choosing to translate a text that challenges the contemporary canon of foreign literature in the target language. (p148; p310) Venuti cites Pound, Newman and himself as examples

41、 of foreignizing translators. Archaism seems to be a major feature of this strategy. (p195). Venutis concepts of domestication and fluent translation are similar to the Chinese concept of guihua, but foreignization and strangeness obviously differ widely from yihua. First, yihua refers to faithfulne

42、ss through retention of the linguistic and cultural features of the source texts, while for Venuti, unfaithfulness to the source text is also a kind of foreignization. For example, he claimed that his own foreignizing English version of De Angeliss poem has not only challenged the dominant aesthetic

43、 in the Anglo-American culture, but has also deviated from the Italian text in decisive ways. Certain features of the syntax in his translation make it stranger than the Italian source text. (pp. 291-2)Second, yihua involves respect for the source cultures in translation, while Venuti does not advoc

44、ate indiscriminate valorization of every foreign culture or a metaphysical concept of foreignness as an essential value. To him, the foreign text is privileged in a foreignizing translation only insofar as it enables a disruption of target language cultural codes, so that its value is always strateg

45、ic, depending on the cultural formation into which it is translated (p.42) Hence, close translation is foreignizing only because its approximation of the foreign text entails deviating from dominant domestic values(p.146). This seems to contradict the common Chinese assumption that foreignization is

46、 always a means of respecting the cultural others.Third, guihua / yihua refer to specific translation methods only, whereas domestication / foreignization involve the careful selection of texts to be translated as well. Foreignizing translators choose texts that challenge the contemporary canon of f

47、oreign literature in the target language, and the choice of a foreign text for translation can be just as foreignizing in its impact on the target language culture as the invention of a discursive strategy (p.186). Lastly, yihua means close adherence to the linguistic and cultural features of the so

48、urce texts alone. Foreignization also involves use of non-standard target language, as is further explained by Venuti in his email1 to a Chinese postgraduate student named Ma Jia (Eddie) on December 2, 2002. In this letter, Venuti said that foreignization can take a number of different forms. Close adherence to the foreign text is one, and retaining cultural markers is another. The most decisive way, however, may well be producing a variation on the current standard dialect of the receiving language.