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598 kütüphaneci puanı (Geçen ay: 1)
165 okur puanı
Nisan 2020 tarihinde katıldı
Okuma Hedefleri
Second Thoughts on Translation Criticism: A Model of its Analytic Function
"The translation description which I wish to propose is of a different nature. It is not primarily interested in whether a translation is ’adequate’, ’correct’, or even ’successful’. Rather than providing answers to such questions, it should deal with the ’hows’, the 'whys and wherefores’ of translated texts. Isolated cases are not the be-all and end-all of translation description, which should strive to detect the translator’s norms and options, the constraints under which he works, and the way in which they influence the translational process as well as the ensuing product.
It follows that a more appropriate model of translation description should take into account the multiple relations between the source text and the system of similar and/or other texts originating from
the same language, culture and tradition; between the source and the target systems; between the target text and its readers; between the target text and other translations (whether or not in the same target system) of the same source text, and so on."
-Raymond van den Broeck
Notes
"...Lawrence Venuti (1986; 1994) has championed making the translator more prominent in the translation process. In an argument now familiar in translation studies, he argues against the common sense that translated texts should fit seamlessly within a consumer logic of a target culture that prizes fluency and easily assimilation. For him, this aesthetic and commercial demand just compounds the translator’s invisibility and cloaks the fact that a text has in fact been translated, much to the detriment of translators. He and others bridle at any attempt to quiet down, diminish, or mute the translator or make him or her handmaiden to the author, in other words, that version of the translator that assumes that the translator is best unnoticed if not imperceptible, that paints the good translator as having the grace to vanish into the background. Instead, they have tried to liberate the translator from his or her role as merely faithful scribe, point out the inevitability of a translator’s innovation and textual presence, or promoted his or her exercise of agency. For them, the translator's invisibility, as it has been classically cast, is more honored in the breach than the observance. For a different reason, Gregory Rabassa, the fine translator of Latin American literature, has complained of the ‘Professores Horrendo, the academics who police his translations, making much hay and scholarly articles by sometimes pedantically monitoring and criticizing his often lyrical choices (see Rabassa 2005)."
-Price, J. (2008). Translating Social Science: Good versus Bad Utopianism. Target, 20(2), 360.
Domestication vs. Foreignization
"The manner in which ideas take shape and find verbal expression differs from culture to culture. Derrida has gone so far as to posit that only numbers can be translated without considering the cultural and historical baggage involved."
-Guidelines for the Translation of Social Science Texts (2006)
Okur Takip Önerileri
Who Is a Translator?
"...knowing two languages, no matter how intimately, does not automatically make one a translator. Knowing two languages is, of course, a prerequisite, but translation is a craft and, like any craft, it calls for training. The quality of the end product varies in relationship to the training the translator has received. True, talent and natural aptitudes play a role, but professional guidance is important, be it for the development of talent or instruction in technical procedures."
-Guidelines for the Translation of Social Science Texts (2006)
"...translation is concerned not with 'target languages' and the conditions of 'arrival' but with the ways of ordering relations between languages and cultures. Translation is an art of approach."
-Barbara Godard, 1995
Gender in Translation Studies
"La libération des femmes passe par le langage."
-Hélène Cixous
(Women's liberation must first be a liberation of/from language.)
-Sherry Simon, Gender in Translation
Femininity as Marginality
"If patriarchy sees women as occupying a marginal position within the symbolic order, then it can construe them as the limit or border-line of that order. From a phallocentric point of view, women will then come to represent the necessary frontier between man and chaos, but because of their very marginality they will also always seem to recede into and merge with the chaos of the outside. Women seen as the limit of the symbolic order will in other words share in the disconcerting properties of all frontiers: they will be neither inside nor outside, neither known nor unknown. It is this position which has enabled male culture sometimes to vilify women as representing darkness and chaos, to view them as Lilith or the Whore of Babylon, and sometimes to elevate them as the representatives of a higher and purer nature, to venerate them as Virgins and Mothers of God. In the first instance the borderline is seen as part of the chaotic wilderness outside, and in the second it is seen as an inherent part of the inside: the part which protects and shields the symbolic order from the imaginary chaos. Needless to say, neither position corresponds to any essential truth of woman, much as the patriarchal powers would like us to believe that they did.”
-Toril Moi (Feminist, Female, Feminine)
"Equally fictitious are the fantasies (apparently more pleasurable, often engaging with our unconscious desires and
traumas) offered to us by advertising. Some of us are also offered images of the fragmented female body, which are
often called pornography. These images appear to present men with a kind of pseudo-control over women in which
they can daydream of being dominant whilst in fact they continue to occupy a kind of childlike notion of omnipotence.
This is often in contradiction to the economic and political impotence of many men. These interconnected spheres of
image-making create regimes of desire in which we are always flattered into assuming positions which are difficult to
escape in imagination – even if our daily lives totally differ."
-Jo Spence (Cultural Sniping, 1995)
Representation, Discourse and Resistance
"Whatever your own views, the point to note is that the gay movement has not simply rejected conventional representations of homosexuality as misrepresentations. Instead, it has attempted to rework the coding of those visual typifications that produced negative meanings so as to signity dignity, pride in one’s gayness and solidarity with other gay people. In this way gay people have challenged how they are represented, not by producing new representations, but by insisting on the revaluation of previously negative images. Through self-representation they are re-presenting homosexuality as a positive category. In doing so they have attempted to take control of the meanings produced, rather than allowing themselves to remain invisible and/or represented by others."
-Judy Giles & Tim Middleton (Studying Culture: A Practical Introduction)
"It is not the consciousness of men that determines their existence, but, on the contrary, their social existence that determines their consciousness."
-Karl Marx
"'I’ is, therefore, not a unified subject, a fixed identity, or that solid mass covered with layers of superficialities one has gradually to peel off before one can see its true face. ‘I' is, itself, infinite layers. Its complexity can hardly be conveyed through such typographic conventions as I, i, or I/i. (...) Whether I accept it or not, the natures of I, i, you, s/he, We, we, they, and wo/man constantly overlap. They all display a necessary ambivalence, for the line dividing I and Not-I, us and them, or him and her is not (cannot) always (be) as clear as we would like it to be. Despite our desperate, eternal attempt to separate, contain, and mend, categories always leak. Of all the layers that form the open (never finite) totality of ‘I’, which is to be filtered out as superfluous, fake, corrupt, and which is to be called pure, true, real, genuine, original, authentic? Which, indeed, since all interchange, revolving in an endless process?"
-Trinh T. Minh-ha (Woman, Native, Other: Writing, Postcoloniality, and Feminism)