<p> Arabic-speaking populations suffer from unique stressors including but not limited to acculturation, making it more crucial than ever to have a validated tool to measure stress in this population. The Stress Overload Scale (SOS), which measures stress perceived as overwhelming relative to one&rsquo;s resources, has proven effective in predicting illness in English-speaking populations; but no Arabic version of the 30-item SOS yet exists. The current study aimed to construct an Arabic SOS, and determine if it maintains its validity in native Arabic speakers in the United States. The 30-item SOS was translated into Arabic using the Cross-Cultural Adaptation method, including back translation. The sample consisted of 90 native Arabic speakers, aged 18 years and over from a large public university, who completed the measures online. The study demonstrated that the Arabic SOS generally paralleled the original version in terms of a two-factor structure (Personal Vulnerability and Event Load) and reliability. The Arabic SOS also demonstrated construct and criterion validity by showing significant positive correlations with the Arabic Perceived Stress Scale and the Patient-Health Questionnaire-15, respectively. Limitations of this study and suggestions for future validation in different Arabic-speaking samples and settings are discussed. It is concluded that the Arabic SOS may offer a better tool for evaluating pathogenic stress in Arabic-speaking populations than current existing measures.</p><p>

Guided by the hypothesis that translation is a language contact situation that can influence language change, this study investigates a frequency shift from hypotactic to paratactic constructions in concessive and causal clauses in German management and business writing. The influence of the English SVO word order is assumed to cause language users of German to prefer verb-second, paratactic constructions to verb-final, hypotactic ones. The hypothesis is tested using a 1 million word diachronic corpus containing German translations and their source texts as well as a corpus of German non-translations. The texts date from 1982–3 and 2008, which allows a diachronic analysis of changes in the way English causal and concessive structures have been translated. The analysis shows that in the translations, parataxis is indeed becoming more frequent at the expense of hypotaxis, a phenomenon that, to some extent, also occurs in the non-translations. Based on a corpus of unedited draft translations, it can be shown that translators rather than editors are responsible for this shift. Most of the evidence, however, suggests that the shift towards parataxis is not predominantly caused by language contact with English. Instead, there seems to be a development towards syntactically simpler constructions in this genre, which is most evident in the strong tendency towards sentence-splitting and an increased use of sentence-initial conjunctions in translations and non-translations. This simplification seems to be compensated for, to some extent, by the establishment of pragmatic distinctions between specific causal and concessive conjunctions.

中國現代作家沈從文 (1902-1988) 的著作，自一九四九年開始在中國大陸 和台灣被禁，長達三十年。這期間，沈從文的文學成就被主流文學史忽略，甚 至否定。可以說，沈從文在中國的文學評論界，以至中國文學史“缺席”逾三 十年。八十年代初，中國大陸的政治環境改變，西方學者的影響增加，中國學 術界開始重新肯定沈從文的文學成就，沈從文的名字乃得以在中國現代文學史 的論述中重現。反之，在西方學術界，沈從文研究從沒有中斷。 選集，無論是個別作家的專集，還是不同作家的合集，是作家風格、面貌 的縮影，而中國現代作家的英譯選集，更是英語讀者認識中國作家最便捷的途 徑。翻譯、編選是“重寫”(rewriting) 活動，而“重寫”往往隱含選取、評價 等判別標準，操縱着譯者、編者對作品、作家的認識與接受程度，對文學作品 能否成為經典作品和成為甚麼樣的經典，有一定的影響。本論文借用勒菲弗爾 (André Lefevere) 的“重寫”概念，先從宏觀角度探討沈從文作品英譯選集的編 者在編選過程中，如何“重寫”沈從文的形象；然後從微觀角度分析譯者在翻 譯的過程中，如何“重寫”沈從文的作品及其形象；而在兩種“重寫”的操縱 下，各英譯選集又如何折射沈從文的形象。

abstract: Background: Exercise is Medicine (EIM) is a health promotion strategy for addressing physical inactivity in healthcare. However, it is unknown how to successfully implement the processes. Purpose: The purpose of this study was to understand how implementing EIM influenced provider behaviors in a university-based healthcare system, using a process evaluation. Methods: A multiple baseline, time series design was used. Providers were allocated to three groups. Group 1 (n=11) was exposed to an electronic medical record (EMR) systems change, EIM-related resources, and EIM training session. Group 2 (n=5) received the EMR change and resources but no training. Group 3 (n=6) was only exposed to the systems change. The study was conducted across three phases. Outcomes included asking about patient physical activity (PA) as a vital sign (PAVS), prescribing PA (ExRx), and providing PA resources or referrals. Patient surveys and EMR data were examined. Time series analysis, chi-square, and logistic regression were used. Results: Patient survey data revealed the systems change increased patient reports of being asked about PA, χ2(4) = 95.47, p < .001 for all groups. There was a significant effect of training and resource dissemination on patients receiving PA advice, χ2(4) = 36.25, p < .001. Patients receiving PA advice was greater during phase 2 (OR = 4.7, 95% CI = 2.0-11.0) and phase 3 (OR = 2.9, 95% CI = 1.2-7.4). Increases were also observed in EMR data for PAVS, χ2(2) = 29.27, p <. 001 during implementation for all groups. Increases in PA advice χ2(2) = 140.90, p < .001 occurred among trained providers only. No statistically significant change was observed for ExRx, PA resources or PA referrals. However, visual analysis showed an upwards trend among trained providers. Conclusions: An EMR systems change is effective for increasing the collection of the PAVS. Training and resources may influence provider behavior but training alone increased provider documentation. The low levels of documented outcomes for PA advice, ExRx, resources, or referrals may be due to the limitations of the EMR system. This approach was effective for examining the EIM Solution and scaled-up, longer trials may yield more robust results. / Dissertation/Thesis / Doctoral Dissertation Exercise and Nutritional Sciences 2019

Expositora: Núria Molines Galarza (Universitat Jaume I) / La traductora Núria Molines Galarza conversa con profesores de la UPC sobre su trayecto profesional en el campo de la traducción literaria y editorial.

No description available.

No description available.

This thesis investigates lexical simplification as a translation universal and how it is accounted for in the English-to-French legal translation of Latinisms. Within descriptive and functional approaches to translation, this thesis reveals that Latinisms are reproduced when they are accepted and not lexicalized in the target language or substituted by functional and semantic equivalents of the target language or system. It is posited that the lexical simplification of ST Latinisms as rendered by the English-to-French legal translator is dictated by system-specific, convention-specific, function-specific rather than translationspecific features. Of all corpus texts, source-text English uses the most Latinisms, but the French translators, unlike the non-translated French producers, tend to use Latinisms to a higher extent. Lexical simplification is hypothesized as viable when languages of similar sociolinguistic and lexical power and equal status render differently the lexical entities of the source text in simplified target text (compared to its non-translation similar text).

ENGLISH ABSTRACT: Despite the fact that intertextuality is regarded as an established concept in the field of literary studies, research regarding the role of intertextuality within translation studies is relatively limited. In studies concerned with the problematic nature of the relationship between intertextuality and translation, the majority of scholars focus on the rendering of intertextual references that figure in the source text, while the use of intertextuality in the target text is often overlooked. This study addresses this latter facet of intertextuality by looking at the Afri-Frans translation project, and the way in which intertextuality is intentionally used in the target text. Conceptualised by Matthys Maree, the Afri-Frans project concerns the translation of thirteen Afrikaans songs into French, with the aim of introducing the Afrikaans culture abroad. The project is therefore concerned not only with the translation of the Afrikaans language, but also with the translation of the Afrikaans culture. Therefore Venuti‟s strategies of domestication and foreignisation are applied as theoretical basis of this study. These strategies are discussed in Chapter 3, together with other translation theory focused specifically on the functionalist approach, as well as the interaction between translation and culture. These translation theories are supplemented by a discussion of theories on intertextuality in Chapter 4. This thesis investigates the effect that target text intertexts have on translation, specifically with regard to domestication and foreignisation, so doing determining the potential of intertextuality as a translation tool. In order to establish whether the (Afrikaans) source text culture is properly represented in the (French) target text, the microstructural analysis, in Chapter 5, looks at specific textual fragments and the translation of culture-specific items. The macrostructural analysis, in Chapter 6, is concerned with extratextual analysis, where the focus is on intertextual, paratextual and metatextual aspects. These analyses show that translation inevitably involves a compromise between domesticating and foreignising strategies. Even though microstructural translation methods in Afri-Frans tend to domesticate, intertextuality shows promise as an effective translation tool with the potential to connect the target text audience with the source text culture, thereby bridging the two cultures. The use of intertextuality in translation enables the translator to remain loyal to both the source text culture and target text audience by providing the target text audience with interpretable cultural frames within which the source text culture can be better understood. / AFRIKAANSE OPSOMMING: Ten spyte daarvan dat intertekstualiteit as ʼn gevestigde konsep in die letterkunde beskou word, is navorsing wat die rol van intertekstualiteit in vertaling betref, redelik beperk. In studies oor die problematiese aard van die verhouding tussen intertekstualiteit en vertaling, is die hooffokus op die vertaling van intertekstuele verwysings wat in die bronteks voorkom, terwyl die gebruik van intertekstualiteit in die doelteks tot op hede nog min aandag gekry het. Hierdie studie hanteer laasgenoemde aspek van intertekstualiteit deur meer aandag te skenk aan die Afri-Frans vertaalprojek, en die manier waarop intertekstualiteit doelbewus in die doelteks gebruik word. Die Afri-Frans projek, geesteskind van Matthys Maree, behels die vertaling van dertien Afrikaanse liedjies in Frans, en beoog om die Afrikaanse kultuur aan die buiteland bekend te stel. Die projek onderneem dus om nie net die Afrikaanse taal te vertaal nie, maar ook die Afrikaanse kultuur. Venuti se strategieë van domestikering en vervreemding word om hierdie rede as die teoretiese grondslag vir hierdie studie gebruik. Hierdie vertaalstrategieë word in hoofstuk 3 bespreek, tesame met ander vertaalteorie wat spesifiek gefokus is op die funksionalistiese benadering, asook die wisselwerking tussen vertaling en kultuur. Hierdie vertaalteorieë word aangevul deur ‟n bespreking van teorieë oor intertekstualiteit in hoofstuk 4. Hierdie tesis ondersoek die effek van doelteksintertekste op vertaling, veral met betrekking tot domestikering en vervreemding, om sodoende die potensiaal van intertekstualiteit as ʼn vertaalhulpmiddel te bepaal. Ten einde te bepaal of die (Afrikaanse) brontekskultuur bevredigend verteenwoordig word in die (Franse) doelteks, kyk die mikrostrukturele analise, in hoofstuk 5, na die vertaling van kultuurspesifieke items. Die makrostrukturele analise, in hoofstuk 6, behels ‟n ekstratekstuele analise, waartydens die intertekstuele, paratekstuele en metatekstuele aspekte ondersoek word. Hierdie analises wys dat vertaling onvermydelik ʼn kompromie tussen domestikering- en vervreemdingstrategieë vereis. Ten spyte daarvan dat mikrostrukturele vertaalmetodes in Afri-Frans geneig is om te domestikeer, blyk intertekstualiteit ʼn effektiewe vertaalhulpmiddel te wees met die potensiaal om die doelteksgehoor te verbind met die brontekskultuur, en sodoende dien dit as ʼn brug tussen die twee kulture. Die gebruik van intertekstualiteit in vertaling stel die vertaler in staat om getrou te bly aan sowel die brontekskultuur as die doelteksgehoor, deur die doelteksgehoor te voorsien van verstaanbare kultuurraamwerke waardeur die brontekskultuur beter verstaan kan word.

Thesis (MPhil)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study investigates the feasibility of translating the Arabic Qur’an into isiXhosa. The Qur’an has not yet been translated into isiXhosa and Xhosa-speaking Muslims who are unable to read and understand Arabic are facing a void in practising their faith. Xhosa-speaking Muslims also pray in a language that they do not understand and this robs them of close contact with the Almighty and as a result, the number of Muslims who speak isiXhosa does not increase. Through literature reviews and interviews it has been found that there is a great need for Muslims, who are target language speakers, to be able to communicate with Allah in their mother tongue, isiXhosa. Furthermore the study indicated that isiXhosa-speaking Muslims who, years ago, have converted to Islam are still struggling with the Arabic language. This study also investigates the view that the Arabic Qur’an cannot be translated into other languages because the Qur’an is the word of God delivered in Arabic to Prophet Muhammad (PBUH). This view is not based upon the assumption that an Arabic Qur’an is untranslatable, but rather on the views of some Arabic scholars. There are also fears that meaning will be lost when the Qur’an is translated. However, the study showed that when translating the Qur’an, one is not seeking to translate only the meaning but also the message of the Qur’an. A conclusion was reached that all human beings, thus all nations and languages, are created by Allah. Therefore, it is acceptable for human beings to communicate and listen to Allah’s message in their own language. This study suggests that culture and language are inseparable and that both must be taken into consideration when translating. The Qur’an has already been translated into other languages and the translations are used without any problems, for example into English and KiSwahili. The Qur’an is available in other African languages as well. Therefore, this study suggests that the Qur’an can be translated into isiXhosa. The linguistic challenges can be addressed in the target language by a body consisting of translators of laypersons, translation experts and linguists specialising in both Xhosa and Arabic. However, the study shows that the title of the Xhosa Qur’an should indicate that the Qur’an is a translated text. / AFRIKAANSE OPSOMMING: Die studie ondersoek die vertaling van die Arabiese Koran na Xhosa. Die Koran is nie tans in Xhosa beskikbaar nie en Xhosa-sprekende Moslems wat nie Arabies magtig is nie, ervaar dit as ’n struikelblok in die beoefening van hul geloof. Xhosa-sprekende Moslems bid ook in Arabies, selfs al verstaan hulle nie die taal nie. Dit beroof hulle van noue kontak met die Almagtige en veroorsaak dat die Moslem-geloof nie by Xhosa-sprekers in townships inslag vind nie. Aan die hand van ’n literatuurstudie en onderhoude is bevind dat daar ’n groot behoefte onder Xhosa-sprekende Moslems is om in hul moedertaal met Allah te kommunikeer. Die studie het ook getoon dat Xhosa-sprekende Moslems wat hulle reeds jare gelede tot die Islam bekeer het, steeds met die Arabiese taal worstel. Die studie ondersoek ook die siening dat die Koran nie vertaal mag word nie, omdat die Woord van God in Arabies aan die profeet Mohammed (mag vrede oor hom heers) geopenbaar is. Dié siening berus nie op die aanname dat die Koran onvertaalbaar is nie, maar eerder op die uitsprake van Arabiese geleerdes. Daar word ook gevrees dat die Koran se betekenis verlore sal gaan tydens die vertaalproses. Die studie toon egter dat die vertaling van die Koran sal fokus op die oordrag van die boodskap en nie net die betekenis van woorde nie. Die gevolgtrekking van die ondersoek is dat alle mense, en dus alle volke en tale, deur Allah geskep is. Dit is dus aanvaarbaar vir mense om Allah se boodskap in hul eie taal te kommunikeer en aan te hoor. Die studie kom tot die gevolgtrekking dat taal en kultuur onskeidbaar is en dat albei in ag geneem moet word tydens die vertaalproses. Die Koran is reeds in ander tale vertaal en word sonder enige probleme gebruik, byvoorbeeld in Engels en Swahili. Die Koran is ook in ander Afrika-tale beskikbaar. Die studie bevind dus dat die Koran ook in Xhosa vertaal kan word. Die taalkundige uitdagings kan in die doeltaal hanteer word deur ’n vertaalspan wat bestaan uit leke, opgeleide vertalers en taalkundiges wat spesialiseer in Xhosa en Arabies. Die studie toon egter dat die titel van die Xhosa Koran moet aandui dat dit ’n vertaalde teks is. / I-ABSTRAKTHI: Olu phando luphande ukuba nako kokuguqulelwa esiXhoseni kweKurani yesi-Arabhu. Uphando lubangelwe kukuba kungekho Kurani iguqulelwe esiXhoseni okwangoku kwaye kuqwalaseleke ukuba aMaslamsi athetha isiXhosa, angayiqondiyo nangaluvayo ulwimi lwesi-Arabhu, nokuba afundile okanye awafundanga, ajongene nomngeni wokuba nokungoneliseki kwinkolo yabo. Inyaniso yokuba kufuneka athandaze ngolwimi angaluqondiyo, ibenza bangakwazi ukufikelela kuQamata kwaye ngenxa yoko, inani laMaslamsi alandi kwiilokishi apho aMaslamsi athetha isiXhosa. Uphando, ngokuphonononga iincwadi nangokubamba udliwano-ndlebe, lufumanise ukuba kukhona isikhalo esikhulu esisuka kuMaslamsi athetha ulwimi okujoliswe kulo ukuze akwazi ukunxibelelana noQamata ngolwimi aluqonda ngcono, olusisiXhosa. Uphando lubonise ukuba aMaslamsi athetha isiXhosa awaguqukelanga kwinkolo ye-Islamu kutsha nje kwaye umzabalazo wolwimi kudala uqhubeka. Uphando luxoxe ngoluvo lokuba iKurani yolwimi lwesi-Arabhu ayinakuze iguqulelwe kwezinye iilwimi njengoko iKurani ililizwi likaQamata eladluliswa ngolwimi lwesi-Arabhu kuMprofeti uMuhammada (uxolo malube naye). Uphando lungqine ukuba uluvo lokuba iKurani yolwimi lwesi-Arabhu ayinakuguqulelwa kwezinye iilwimi alusekelwanga ekungaguqulweni kombhalo kodwa kwizimvo zezifundiswa zama-Arabhu. Uphando kananjalo luxoxe ngomba wokuba uloyiko lokuguqulela iKurani yolwimi lwesi-Arabhu kwezinye iilwimi lubangelwa yinyaniso yokuba xa kuguqulelwa, kuye kubekho ukulahleka nokulahlekwa kwentsingiselo pha naphaya. Uphando slubonise ukuba xa kuguqulelwa iKurani, ubani akasobe efuna ukuguqulela intsingiselo kodwa umyalezo weKurani. Uphando lufikelele kwisigqibo sokuba abantu bazizidalwa zikaQamata kwaye badalwe bazizizwe ngezizwe nokuba bathethe iilwimi ngeelwimi. Ngoko ke, kwamkelekile ukuba abantu banxibelelane ze bamamele umyalelo kaQamata kulwimi olulolwabo. Uphando lufikelela esigqibeni sokuba inkcubeko nolwimi azohlukani kwaye ngexesha lokuguqulela, zombini (inkcubeko nolwimi) kufuneka zibe ziyaqwalaselwa. Uphando lubonise ukuba iKurani yaguqulelwa kwezinye iilwimi kwaye iinguqulelo zisetyenziswa ngaphandle kwengxaki. Imizekelo yeenguqulelo ziiKurani kwisiNgesi nakwisiSwahili. Uphando lubonise kananjalo ukuba zikhona ezinye iinguqulelo zeKurani kwiilwimi zase-Afrika. Ngoko ke, uphando lufikelele kwisigqibo sokuba iKurani ingaguqulelwa kulwmi lwesiXhosa kwaye nayiphina imingeni yenzululwazi yolwimi engathi ivele ingasonjululwa kulwimi ekujoliswe kulo luphando, ukuba kunokuthi umntu ongathi aguqulele ingabi nguye nawuphi na umntu ontetho isisiXhosa owazi ulwimi lwesi-Arabhu kwaye eliSlamsi, koko ibe yibhodi yokuguqulela eya kuthi ibe nabantu abohlukeneyo ngokwamanqanaba abo, ukusuka kulowo ungafundanga, iincutshe zokuguqulela, iingcali zolwimi kwiilwimi zombini. Nangona kunjalo, kuphando kuye kwaqwalaselwa ukuba iKurani eguqulelweyo ayinakubizwa ngokuba yiKurani kodwa mayibizwe ngegama elibonisa nelicebisa ukuba umbhalo lowo yinguqulelo.