Partindo do princípio de que as concepções de tradução dependam do modo como se concebe a linguagem, e de que a dinâmica histórica das teorias sobre tradução corresponda à alternância sucessiva entre propostas universalistas e relativistas, revê-se o momento de ingresso do tema na pesquisa acadêmica, época de domínio do universalismo, tipificado pela abordagem estruturalista. Mostra-se como as limitações próprias a essa abordagem levam ao abandono do universalismo em prol de um pensamento relativista radical que acaba também não dando conta do objeto. Nesse contexto, os estudos da tradução, enquanto tendência específica da pesquisa na área, aparecem como solução conciliatória, e ganham força como a abordagem mais próxima de descrever a experiência prática com o objeto. Faltam-lhe, todavia, aprofundar seus fundamentos teóricos, o que pode ser alcançado mediante o contato com a pragmática de Wittgenstein e a praxiologia de Bourdieu. As noções desenvolvidas por esses dois pensadores abrem espaço e contribuem para o desenvolvimento de uma teoria voltada para a prática, favorecendo a compreensão da tradução como o trabalho do tradutor. / Assuming that translation concepts depend upon the way language is conceived, and also that the history of translation theories alternates between universalists and relativists points of view, this work reviews the moment when translation theory is appropriated by academic research, a time in which the spread and supremacy of Universalism is represented by the dominant structuralist approach. The inner limitations of that approach imply however the abandon of Universalists ideas and the adoption of the opposite perspective, that of an extreme Relativism, which due exactly to its extremism limits itself to criticizing the presuppositions of the former Universalist paradigm. In that context, Translation Studies, considered a specific approach to the theme, arise as a conciliatory solution and seem to be closer to the translation praxis in describing its object. But Translation Studies also lack a deeper theoretical background and that can be achieved, supposedly, through an interdisciplinary contact with Wittgensteins pragmatics and Bourdieus praxeology. The chief notions elaborated by these two scholars may help the development of a theory that defines translation as the translators work.

In this dissertation, I argue that self-translators embody a borderline sense of hybridity, both linguistically and culturally, and that the act of translation, along with its innate in-betweenness, is the context in which self-translators negotiate their fragmented identities and cultures. I use the poetry of Urayoán Noel, Juan Gelman, and Yolanda Castaño to demonstrate that they each uniquely use the process of self-translation, in conjunction with a bilingual presentation, to articulate their modern, hybrid identities. In addition, I argue that as a result, the act of self-translation establishes an interliminal space of enunciation that not only reflects an intercultural exchange consistent with hybridity, but fosters further cultural and linguistic interaction. As a manifestation of their hybrid sensibilities, each of these three poets employs the process of self-translation as an extension of their poetic themes, including a critique and parody of postmodern globalization, reappropriation of language to combat forces of oppression and deterritorialization, or a socio-linguistic representation of bilingual life in a stateless nation from the perspective of a minority language. Self-translation highlights the interliminality between languages, establishing a “third space” of communication that transcends the incomplete communicative ability of each of the two languages. When presented bilingually, self-translation foregrounds the act of translation; the presence of both languages not only encourages interaction between the two languages, but also draws attention to the act of translation, instead of obscuring it in a layer of transparency. This brings the reader to ponder the act of translation and the relationship between languages, ultimately enabling the reader to more fully appreciate the generative qualities of translation.

La traductologie fait depuis quelques années une entrée timide dans le Monde arabe et c’est notamment la traduction de la terminologie de cette discipline qui joue un rôle prépondérant à ce niveau-là. Or, s’il est parfois réussi, le passage terminologique se heurte souvent à des difficultés, voire des impasses. A travers l’analyse des termes arabes de la traductologie, c’est-à-dire à travers l’étude de leur construction, fonctionnement, circulation, évolution, etc., l’on peut d’une part, s’interroger sur le rapport parfois problématique de ces termes, et des idées qu’ils subsument, avec leurs origines étrangères, et d’autre part, révéler les temps forts, mais surtout les limites d’un tel passage, pour faire surgir l’état plus général de la réflexion arabe sur la traduction. / In the last few years, translation studies have been growing slowly in the Arab World, a new phenomenom in which the translation of the French and English terminology of the discipline plays a crucial role. However, this transfer can have its successes as well as its setbacks. Through the study of the Arabic terms of translation studies, i.e. their creation, circulation, evolution, etc., it is possible, on one hand, to examin the relationship between the terms, and the ideas underlying them, and their outside influences, and, on another hand, to reveal the limits of this transfer, in order to describe the general state of translation studies in the Arab World.

This thesis examines the use of folklore and the folkloresque in Haruki Murakami’s novel Hitsuji wo meguru bōken, or, as it is translated by Alfred Birnbaum, A Wild Sheep Chase. Murakami blends together Japanese and Western folklore to present a Japan that has been colonized by a post-national, global capitalistic force. At the same time, Murakami presents a strategy to resist this colonizing force by placing agency onto the individual and suggesting that it is still possible to craft a meaningful identity within the Japanese/Western blended, globalized society in which these individuals now exist. Alongside examining the use of folklore in this novel, issues of translation are also considered by comparing Murakami’s original Japanese text to Birnbaum’s English translation. The fields of folkloristics and translation studies inform this comparison, and a new way to discuss translations (especially those that come from a text in which folklore is central) is developed. These two major threads are pulled together in an analysis of Murakami’s role as a multinational writer. His blending of multiple cultural references and languages make his message on constructing an identity from a globalized culture more accessible to those outside of Japan; rather than focusing on what is lost in Birnbaum’s translation, this thesis uses a folkloristic perspective on translation studies and explores how Birnbaum expands upon Murakami’s process.

<p>This essay looks at the relation between identity, language and culture. The essay defines the three concepts and comes to the conclusion that these concepts are so closely related that they can not be described without each other. The theories used to define these concepts are culture studies, ethnolinguistics, translation studies and culture translation studies. The relation between identity, language and culture is viewed thru Eva Hoffman’s novel <em>Lost in Translation</em> which is Hoffman’s own story of moving from Poland to Canada as a child and how this shaped her identity. The essay focus on the complex process of how people living “in-between” cultures develop their identity.</p>

This essay looks at the relation between identity, language and culture. The essay defines the three concepts and comes to the conclusion that these concepts are so closely related that they can not be described without each other. The theories used to define these concepts are culture studies, ethnolinguistics, translation studies and culture translation studies. The relation between identity, language and culture is viewed thru Eva Hoffman’s novel Lost in Translation which is Hoffman’s own story of moving from Poland to Canada as a child and how this shaped her identity. The essay focus on the complex process of how people living “in-between” cultures develop their identity.

This thesis seeks to advance a new hypothesis for addressing retranslations, namely that the traditional explanation according to which translations become outdated and must be renewed can no longer account for all the aspects of the retranslation phenomenon. I propose to view retranslation as a means of transforming documents into monuments, of unearthing the mass of elements they contain and of making them relevant to the present and to the future. Retranslations become a source of inspiration for original philosophical texts, hence new philosophical trends or schools of thought, and for commentaries on the translation and its agents, all of which reflect the place and time where they emerge, thus shaping symbols of self-representation, collective consciousness, memory, and identity. I test this hypothesis through the exploration of 20th century Modern Greek retranslations of Plato’s Republic and through the examination of the diachronic and synchronic values of key political and philosophical elements of Plato’s system within the retranslations. These retranslations reflect not only how Plato’s philosophy is perceived by the modern Greek philosophical and political environment, but also whether they represent and prolong the canonical discourse on classical philosophy or introduce a more critical turn. I explore a case of a philosophical text whereby key elements of the Republic become a source of inspiration to answer basic questions of justice and polity from a modern point of view. I conclude that retranslations project the aspirations, fears, and values of the time and space in which they emerge while using the openness of the text to add extra layers of interpretation and meaning. Almost all retranslations and their corresponding paratext maintain a consistent referential relationship with one another and with other political and philosophical texts produced during the same period. The link that ties these texts together is not necessarily chronological. It also depends on the discursive approach adopted; the translator’s political or philosophical affiliation; the degree of canonicity of each translation and translator, and the prevailing ideologies of the society in which retranslations emerge. A classical work can become either a vibrant document used to promote, sustain, and revive dominant discourses on politics, national identity or philosophy or, alternately, a reactionary document that voices concerns over the relevance of the canonical or traditional discourse with which the original is equated.

This thesis seeks to advance a new hypothesis for addressing retranslations, namely that the traditional explanation according to which translations become outdated and must be renewed can no longer account for all the aspects of the retranslation phenomenon. I propose to view retranslation as a means of transforming documents into monuments, of unearthing the mass of elements they contain and of making them relevant to the present and to the future. Retranslations become a source of inspiration for original philosophical texts, hence new philosophical trends or schools of thought, and for commentaries on the translation and its agents, all of which reflect the place and time where they emerge, thus shaping symbols of self-representation, collective consciousness, memory, and identity. I test this hypothesis through the exploration of 20th century Modern Greek retranslations of Plato’s Republic and through the examination of the diachronic and synchronic values of key political and philosophical elements of Plato’s system within the retranslations. These retranslations reflect not only how Plato’s philosophy is perceived by the modern Greek philosophical and political environment, but also whether they represent and prolong the canonical discourse on classical philosophy or introduce a more critical turn. I explore a case of a philosophical text whereby key elements of the Republic become a source of inspiration to answer basic questions of justice and polity from a modern point of view. I conclude that retranslations project the aspirations, fears, and values of the time and space in which they emerge while using the openness of the text to add extra layers of interpretation and meaning. Almost all retranslations and their corresponding paratext maintain a consistent referential relationship with one another and with other political and philosophical texts produced during the same period. The link that ties these texts together is not necessarily chronological. It also depends on the discursive approach adopted; the translator’s political or philosophical affiliation; the degree of canonicity of each translation and translator, and the prevailing ideologies of the society in which retranslations emerge. A classical work can become either a vibrant document used to promote, sustain, and revive dominant discourses on politics, national identity or philosophy or, alternately, a reactionary document that voices concerns over the relevance of the canonical or traditional discourse with which the original is equated.

keine Angabe

Metaphors have long shaped the way pure translation studies describe and justify the translation phenomenon by discovering and consolidating underlying principles. Ultimately, by means of metaphor, something that dwells on the interaction of two seemingly distinct things, translation theorists have obtained a better understanding of the category of translation. Human beings are gregarious, and disputes are inevitable in every society, ancient or modern, primitive or civilized. In fact, conflict is one iron law of life that mankind has had to improvise ways of resolving, from such formal ones as litigation to private ones such as self-help. We may not be able to eliminate dispute altogether, but we can, however, resolve it through creative and civilized means. Translation can be approached in a similar context, except it concerns a metaphorical dispute between cultures and/or languages—and probably on a more intangible and subtle platform. Disparate cultures, religions and languages in a clash can be brought closer to each other with skillful translation, and hence, translation is a variation of dispute resolution. That never went totally unnoticed. Over the years, countless translation metaphors have been constructed and exploited with very different results, which indicates how interdisciplinary a subject translation studies really is. Yet, apparently, translation is most often metaphorized as mediation and negotiation but rarely as arbitration or litigation, and one cannot but wonder whether this happened out of sheer coincidence or because of some misunderstanding. Thus, much as I appreciate what theorists have accomplished with translation metaphors, in regard to didactics and heuristics, my primitive observation is that translation theorists and practitioners have never made full use of metaphorization in that they might have had an incomplete idea of dispute resolution theory in general. After all, a metaphor is, ideally, meant to facilitate active learning and full integration of new knowledge, but there still remains a missing piece that is part and parcel of our metaphorization of translation. Specifically, translators have always embraced the amicable terms of negotiation and mediation, distancing themselves from non-mainstream ones such as arbitration and litigation. To that end, in my thesis, I will explore and examine translation through slightly renewed lenses, demonstrating how and why our metaphor schema and mapping should originate in dispute resolution, and why litigation, and perhaps even arbitration as dispute resolution mechanisms, would serve as good a metaphor—if not a better one—for translation. It is my resolute belief that the translator is more qualified as a judge, a respectable professional vested with immense judicial power, than as a mediator, who is but a third-party neutral facilitating dialogue between two disputants. Only in this way can metaphors do translation theory a great service by furnishing it with a renewed and objective description of translation.