The Chuci 楚辭 (Songs of the South or Incantations of Chu) is one of the two oldest and most influential anthologies of Chinese poetry. Its poems depict the enduring tension of loyalty and dissent for the scholar-official of traditional China. The anthology is also notable for its regional elements, representing the culture of the ancient state of Chu (centered in the area of modern Hubei and Hunan provinces).
This talk examines the translator-author relationship against the backdrop of governmental and non-governmental (publishing, editorial, and the translator’s own) censorship in present-day China. I distinguish three types of translator-author relationship affected by censorship and/or self-censorship, resulting in three categories of translations, i.e. full translations, partial translations and non-translations.
Belated interest in the aesthetics of the event (variously from Badiou) has brought renewed attention to the performative nature of translation. Part of this might be attached to the technologies that now favour groups of volunteer translators, who are at once the producers and consumers of translations (hence “prosumers”).
Schleiermacher’s German translation of Plato’s philosophical dialogues, the first five volumes of which appeared between 1805 and 1809, has received little attention from students of translation. Yet it embodies Schleiermacher’s understanding of Plato, which he further elaborated in the introductions he wrote to each of the dialogues and in his general introduction to Plato’s work as a whole.
What constitutes the relationship between world literature and Chineseness? How has translation shaped Chinese poetry, and can translation be understood as at the foundation not only of world literature, but of Chineseness, as well? This talk will begin to answer these questions by demonstrating how Chineseness as an aspect of the Chinese poetic tradition is itself a result of translation.
Those with an interest in Ainu oral narratives will soon come across the name of Mashiho Chiri (1909 – 1961), who today would be called a ‘native anthropologist’. Mashiho’s translation style is strongly influenced by the work of his well-known sister, Yukie Chiri (1903 – 1922). Regrettably, most translations of Mashiho appeared only with the Japanese text.
The first non-European and Asian writer to win the Nobel Prize for Literature was the Indian poet Rabindranath Tagore; he is still the only Indian to win the prize and one of under half a dozen writers from Asia. Though the prize is awarded not for a single book but for a body of work, Tagore won it apparently for just one slim book of poems published in his own English translation under the non-translated title Gitanjali (A Handful of Offerings of Songs; 1912).
A notion that has long dominated our understanding of the role of translation in (literary) modernization comes from postcolonial theories that emphasize the agency of the translational space (i.e. the third space) in the process of “importing” ideas. The descriptive and analytic limits of post-colonial thoughts are due to their reliance on colonial institutions (e.g. languages, literatures, universities, etc.) which are/were immediately available and advantageous to them.
Teaching translation in a research-informed instead of an impressionistic manner to ensure the pedagogical quality of translator training is, ceteris paribus, dependent on the extent to which the formulation of a text, be it a source or a target text, can be perceived and explained as accountable for its function and effect. This presentation will focus on an on-line platform (the Platform) specifically designed for an accountability-driven mode of teaching and (self-)learning for translation and bilingual writing, which is currently under construction at the City University of Hong Kong.
This lecture focuses on fundamental and fast GLOBAL(izing) changes;
In fact most academic guest lectures are an illustration of mobility (in – scholarly – communication). (Cf. Ong 1982.)
In the present case: (a) intercontinental contacts/exchanges (are in fast progress); (b) the focus is on (global and other) Communication
There is a growing tendency in contemporary art to explore the bonds and interconnections between text and image. The plethora of possible relations between the textual and the visual, across a variety of contemporary art practices, creates a vast geography of image as language and language as image, from typography to language-based art practices.
There exists mutual acceptance and interaction between American Redology and the two English versions of Hong Lou Meng. Obviously, the translations influence American Redology and are also being influenced by American Redology. The translation serves to enhancing reputation and foreign understanding of the original text, hence making it not only a part of Redology, but also a key element in promoting the Redology and enriching the original.
“Culture—Interculture—Intraculture” identifies three stages of cultural identity: cultural: where the foreign is clearly marked, as in Euripides’s Medea, the book of Ruth in the Bible, Shakespeare’s Henry V; intercultural: where the foreign is absorbed in the native, as in the Pole Joseph Conrad, the Czech Tom Stoppard, and the Japanese Kazuo Ishiguro in Great Britain, the Pole Czelaw Milosz, the Russians Vladimir Nabokov and Josef Brodsky in the United States; and the Romanians Paul Celan, E. M. Cioran, Eugène Ionesco, the Irishman Samuel Beckett, and the Chinese François Cheng in France.
Shifts in translation have been extensively visited and revisited. Many different taxonomies exist that intend to list most decisions taken or choices made by translators, be these decisions called shifts, techniques, procedures or strategies. The problem is that there’s no explicit distinction between compulsory and deliberate interventions.
Jiang Rong’s semi-autographical novel Lang Tu Teng (《狼圖騰》, first published in 2004) has been a huge literary triumph (winner of the Man Asian Literary Prize in 2007) and an unprecedented cultural phenomenon in Mainland China, breaking all-time sales records as the second most read book after Chairman Mao’s little red book. Howard Goldblatt’s lucid translation of Wolf Totem (2008) has also made the novel into an exciting popular work of narrative fiction for the international community of literary readers and cultural critics.
This seminar will explore the ways in which the city has become an object of translation studies – by investigating some of the recent advances in translation theory that expand the field. Work to be discussed, among others, are books by Michael Cronin, Doris Sommer, Emily Apter, Maria Tymoczko, Edwin Gentzler, Vicente Rafael.
In the study and discussion of translation, the reader has not gone unnoticed, and deservedly is becoming more important to translatologists. Readers of translations span a spectrum, from those who do not speak any foreign language, and urgently need a translation for instrumental purposes, such as a manual, to those who, in spite of their proficiency in the target language, choose to read a translation in order to exercise their powers of critical analysis.
Translation history, specializing in translation phenomena through history, has earned a niche in the hall of Klio, the mythical Muse of history. The knowledge system of translation history prepares for its research system as an inter-disciplinary subject. Then what is translation history? And what is its relationship with both history and translation studies?
The first seventeen years of the People’s Republic of China (1949-1966) was a critical period for the newly-born modern Chinese nation to gain recognition in the international world. The same period also witnessed a unique translation activity, i.e. source culture-generated translation of a large number of classical and modern/contemporary Chinese literature into English and other foreign languages mainly undertaken by teams of Chinese and foreign translators in the Foreign Languages Press (FLP) in Beijing, a state-sponsored institute, in an attempt to reshape the image of China, hence rendering legitimacy to the newly-born nation.
The creation, translation and publication of love letters boomed in the1920s-1930s, a period of the Republican Era of China. Quite a few renowned writers or the young keen to be literarily known were then in an effort to publish their love letters or novels written in letter format, or to render the love letters of famous persons.
The translation of the Bible into Greek before Christianity took shape is well-known, but the translated nature of ancient Greek literature as a whole before Christianity emerged has not yet been fully explored. The present paper argues that ancient Greek literature was heavily indebted to West Asia.
In the past two decades there has been a tendency to politicize translation studies and other disciplines in the humanities, alleging that the dominance of theories originating from the West is the result of power differentials instead of academic merits. Scholars of periphery origin who embrace central theories and values are accused of “self-colonization”.
While a rhetorical perspective on translation has started to attract scholarly attention, translation’s impact on the disciplinary development of rhetoric remains unexplored by practitioners in the fields concerned. Even a cursory look into rhetoric’s long history, however, would turn up much evidence of translation’s crucial role in shaping up the conceptual and institutional contours of the art of persuasion.
Subtitles do not simply transcribe the dialogues of a film. Subtitles involve specific groups of audience and seek to enhance their viewing experience. Based on this function of subtitling, I examine the Chinese/Cantonese subtitles provided in the DVDs of two films: The Brothers Grimm (2005) and Shrek 2 (2004).
What would happen if translation theories and cultural studies talk to each other? In this talk, Dr Cynthia Tsui will reveal that “translation” can be used as a thinking method that sheds light on other disciplines. Although translation is traditionally viewed as a linguistic practice, it visualizes a reasoning model of the “in-between”.
Adaptation Studies have become very popular in recent years in many university departments, especially those of English Literature and Film Studies, with a growing number of books, conferences and journals in the area. This talk begins by examining the interface (or lack of interface) between Translation Studies and Adaptation Studies, also introducing the concept of appropriation, and examples will be given from adaptations and appropriations of the works of William Shakespeare, particularly Othello.
Chinese-English dictionaries typically offer as the closest English equivalents of rén 仁 “benevolent/-ce, kind/ness, humane/ness,” and Mencius’s English translators by and large stick to those translations as well. Following the lead of James Legge, for example, D. C. Lau and the translators of the Shandong Friendship Press edition meticulously translate it in almost every case as “benevolent” or “benevolence,” and most Mencius scholars writing in English, whether Chinese or non-Chinese, also translate it as “benevolent/-ce”; David Hinton uses “humane” and “humanity.”
By the nineteenth century, “culture” and “civilization” had been translated into different languages in Europe and beyond, and both came to be regarded in the West as “international” concepts. A careful study of the translation history of these two terms, however, would reveal that European internationalism was not only deeply implicated in colonialism, but also heavily fraught with nationalism inside Europe.
The foundational narrative of the life and deeds of the Buddha (c. 557- 483 BC) is the Sanskrit epic Buddhacharitam by Ashvaghosha (1st century AD). As part of the great enterprise of translating Buddhist texts from Sanskrit, this work too was translated into Chinese as Fo-Sho-Hing-Tsan-King by Dharmaraksha (420 AD).
A key mechanism in the process of understanding a text involves the recognition and/or building of connections between the signs within the text and the systems of signs without. It can be said that because of the infinite possibilities for making such connections, a reader can interpret in myriad ways, though always within the parameters set by the text as well as by what Stanley Fish has termed the “interpretive community.”
American writer Pearl S. Buck (1892-1973) is a significant figure in 20th century Sino-American interaction. Buck was “mentally bifocal”. Her nearly forty-year stay in China and the second half of her life back in America, put her in a unique position in Sino-American conflict. Buck’s masterpiece, The Good Earth describes family life in Chinese village in early 20th century.
This presentation tries to analyze cultural genes involved in understanding and translating Yellow Emperor’s Canon of Medicine, a great and large Chinese classic, conceived in antiquity, developed in Warring States and compiled in the Qin and Hand Dynasties, characterized by elegant language, abstruse concepts, excellent theories and detailed discussions.
After the U.S. forced the opening of Japan in 1854, the Japanese government was in desperate need of knowledge of Western countries, particularly their system of international law, which was the basis of the treaties that Japan was being forced to sign. Thus they began to send young Japanese scholars abroad who had been trained in Dutch learning and thus knew the Dutch language, hitherto Japan’s only window on the West.
Most of the previous researches on translator’s notes were conducted from a prescriptive perspective, such as stipulating the situations under which the notes should be added or specifying the elements of notes, etc. Contrary to these studies, the present research will look into the early translation annotations of Zhou Shoujuan—a novelist and translator during the late Qing and early Republican period in China—from a descriptive approach.
In our complex world of migration, war, and globalization, translation among languages and cultures is everywhere. As citizens of the twenty-first century, we inevitably think in and through translation. Yet we have only begun to explore its contemporary modes of operation, its challenges and its promise for study in an international and interdisciplinary context.
In his edition and translation of the 三字經 Sanzijing as a textbook for learning to read Chinese, Herbert A. Giles glossed each word’s etymology, semantics and connotations. When he glossed 家 jia as a pig beneath a roof, he parenthetically remarked to his intended British readership that “our” Irish neighbours would certainly understand this.
I shall present a simple, flexible and highly relativistic approach to the vexed question in Translation Studies of how to define and circumscribe ‘translation’. My main argument is that in our scholarly models we have to make a radical distinction between three dimensions of texts and discourses: their status (what a text is claimed or believed to be in a given cultural community), their origin (the real history of the text’s genesis, as revealed by a diachronically oriented reconstruction) and their features (as revealed by a synchronic analysis, possibly involving comparisons).
The article attempts to re-perceive, re-think and hence re-define the category ‘traditional Chinese discourse on translation’ in the light of prototype theory. Arguing that ‘traditional Chinese discourse on translation’ is a prototype category with two defining prototypical features, i.e., fuzzy boundary and graded membership, the author holds that the statuses of different members in the category of ‘traditional Chinese discourse on translation’ range from center to periphery: those drawn heavily from classical Chinese aesthetics and poetics are in the center of the category, and other members such as those involving in the discussion of what makes a translation in the periphery.
For most of his life Brewitt-Taylor (1857-1938) worked for the Imperial Chinese Customs Service; he also achieved distinction as a Chinese scholar. His masterly translation, The Romance of the Three Kingdoms, was the first of the major traditional Chinese novels to be fully translated into English, the first draft of which being destroyed during the Boxer turmoil.
In the light of the descriptive and poststructuralist translation theories propounded by contemporary western translation scholars with regard to the reception of translation in the recipient culture, this paper attempts to explain an inexplicable phenomenon in Chinese Bible translation, which is considered irrelevant or simply being ignored in the prevailing approaches to Bible translation.