Techniques Used in Mountain Painted with Turmeric
Abstract
This research work entitled Techniques
Used in cultural translation: A case Mountain Painted with Turmeric focuses on
analyzing techniques used in cultural translation.
The text, Mountain Painted with Turmeric is a translated text of Lil Bahadur
Chettri ‘Basain,. It aims at analyzing different techniques used by translator
in cultural words translation. Translation
begins with the very day of civilization. The language itself is translation of
thought process. as translation helps one ideas into another understanding
languages, language helps to presents abstract thought in understandable signs.
The communication starts with translation It uncovers the some specific techniques used by
translator for cultural translation. The culture si deep rotted practice of humankind.
The way of living, social background, the thought process ideology of living
differs the culture. There are several specific terminologies that is quite difficult to have proper
equivalence. The translators are found in throat cut problems in translating
process. The theoretical study of translation has come up with several
techniques in translation process of cultural words. It intends to excavate the
techniquesn used by translator to translate Nepali culture specific terms into English.,
Theoretical analysis of translated text is basic methodology. . It is mainly based on a thorough textual
reading, library consultation, and criticism, and a wide range of other related
reference materials for the justification of the hypothesis It helps to shed
the light on the readers to understand thecniques used in translation of cultural
words. It mainly limits itself to the techniques
used in translation from Nepali to English. The researcher does not go through
any primary data and its methodology rather depends on larger amount of
secondary data available upon library research and its consultation. The inadequacy of relevant materials is
another aspect of the limitation of the study.
Introduction
Translation
is a linguistic activity. It most probably belongs to semiotics as it highly
uses linguistic elements like phonemes morphemes and semantics. The
variation in linguistic aspects creates challenges in translation. As one is
unable to cope with those challenges, translation laps the originality of text.
Therefore, one should be very careful while translating the text. The
translation of cultural word is also one of the challenging tasks. If it is not
addressed, translation loses its beauty. In Oxford Advanced Learner's Dictionary of current English the word 'translation' has been defined as
"the process of changing something that is written or spoken into another
language" or "a text or work that has been changed from one language
into another” (1382).
Jeremy
Munday defines translation as process and product. The process of translation
involves the act of creating new TL text from SL. He believes translation
should be judged from two different aspects: product and process. Product means
outcome of a text after translation whereas process refers to method of
translation. in translation process, different methods are used, the linguistic
component may be changed.(6). Nida
opines translation as a breakdown of oldness of SL (decomposition) and creation
of new things from old thing as recreation.(68-9). In Some of Peter Newmark’s
Translation Categories Revisited, Albrecht Neubert examines Newmark’s concept.
He views translation in two different ways. First, it has essence of text.
Secondly, it gets changes according to function-ability. He further opines
translation as mediator in between SL and TL. Therefore, there can be shift in
text. It is not a problem rather it is natural though it looks unnatural. A
translator has intended for translation. He wants to clarify complete meaning
of translated text. A text is itself subjected in translated text. A text
becomes all in all.it tries to create original sense of flavor (69-71).
Translation and
culture are interrelated to each other. Translators translate any text based on
related culture. It means no translation process is successful if the
translators fail to translate the culture. A translator should not just
translate the Source Language words ignoring the context, situation and the
culture associated with language.
The
concept of 'culture ' has been the concern of many different disciplines such
as philosophy, sociology, anthropology, literature and cultural studies, and
the definition offered in these fields vary according to the particular frame
of reference invoked. Two basic views of culture have emerged the humanistic
concept of culture and the anthological concept of culture. The humanistic view
of culture captures the 'cultural heritage' as a model of refinement, an
exclusive collection of a community's masterpieces in literature, fine arts,
music, etc. The anthropological concept of culture refers to the overall way of
life of a community or society, i.e. all those traditional, explicit and
implicit designs for living which act as potential guides for the behaviors of
members of the culture.
Newmark defines
culture as the way of life and its manifestations that are peculiar to a
community that uses particular language as its means of expression (94). More
specially, he distinguishes culture from universal and personal language.
Cultural language is spoken in particular speech community. Our culture shapes
language and our language shapes reality. Therefore, there is inseparable
relationship between languages. Translation can also help significantly to the
spread of world culture around the globe. We have many examples like MunaMadan,
ShirishkoPhool, etc. translated into English, which has made possible for
the speakers of English to know the various aspects of the Nepalese society and
culture. Translation helps people to appreciate other and respect their ways of
thinking as summed up their culture. It weakens barrier between two languages
and communicates message, spreads culture and increases understanding among
neighbors near and far. Therefore, there is significant role of culture in
translation.
The great contribution of
translation is to transport the knowledge of varied world literature. Translation
insights the love for cultural contact, sense of beauty, brotherhood, peace and
harmony as Abbe Prevost was influenced from English culture and custom when he
read the translation of Richard’s Pamela. The man who divorced himself in
translation for distributing the knowledge of exceptional kind or marginalized
race or culture always stands on the cross road of the history as a
multi-cultural mediator (Lefevere 8).
The translation of anything means to
create new thoughts from a foreign source culture into target culture. The act
of translation is a consciousness of diversity in equality. Translation helps
for communication and work as an instrument of developing a world culture.
Gentzler says:
"[…] as the world shrinks
together like an ageing orange and all peoples in all culture are more closed together it may be
that the crucial sentence for our remaining years on the earth may be very
simply “TRANSLATE OR DIE” (qtd.in Bhattarai
13)
Thus, the translation has made the
world very narrow and congested that non-literature and culture are their own
as it used to be in primitive age. It has changed the private ethnic based
culture and literature into public and people can no more exist if he/she
unable to get the steam of translation.
0.
Theoretical
frame work
Newmark has defined translation as a process of
collaboration between translators, revisers, terminologists, often writer and
clients towards a general agreement. He considers it as a science which entails
the knowledge and verification of the facts and language; a skill which calls
for appropriate language and acceptable usage; an art that distinguishes good
from undistinguished writng and a matter of taste. It is an instrument to
transmit culture.(6-7)
Roger Bacon writes it is impossible to preserve the
distinctive features of one language into another language since even idiomatic
expressions in the same language tend to differ among its speakers.(49)
Clifford
E Lander views that that translation does not have problems in vocabulary only,
it does have problems in cultural artifacts, as they are not found in target
culture. The greater the cultural distance between source culture and target
culture, the more the translator needs to feel the gaps (93)
Bijay kumar Das writes language is culture
oriented and therefore, there are problems in translating certain culture-based
words into another language with a different culture. Equivalence of words in
two or more language is hard to come by. Socio- cultural matrix plays a vital
role in checking the nuances of the words in both language.(40)
0.1.The Procedures of
Translation
Newmark has talked
several procedures of translation.
i.
Transference: It is the process of transferring a SL word to TL
text as a translation procedure. In this process the SL cultural word which is
peculiar in SL culture is taken into TL text. Geographical and topographical
words are generally transferred.
ii.
Naturalization: In this process the word of SL text to normal
pronunciation and to the normal morphology of the TL.
iii.
Cultural equivalent: A translation process in which SL cultural
words are translated by TL cultural words.
iv.
Functional equivalent: It is a process of transaltion where
cultural words of SL text is neutralize or generalize. It is a deculturalising
a cultural word.
v.
Descriptive equivalent: It is a process of translation in which a
translator describes the word of adminidtration to get proper equivalent words.
vi.
Synonymy: it is a form of translation that goes near of TL
equivalent in SL word. It is generally done when there is no proper equivalent
word of SL in TL.
vii.
Through translation: The literal translation of common collocation, the name of international
organization.
viii.
Shifts or transposition: A translation process involving the
changes in grammar from SL to TL. If grammatical structure of SL text doesn’t
exist in TL text, it is done.
ix.
Modulation: A transaltion in which a variation through a change in
viewpoint is called modulation.
x.
Recognized translation: It refers to generally accepted translation
of an
xi.
institutional terms
xii.
Reduction and expansion: In this process of translation the words
of SL text is either reduced or explain in detail.(82-90)
Clfford
E. Landers has explained the three basic tools to cope with the challenges of
translation. These tools are helpful to translate the cultural words. A
translator can use these terms to translate the cultural terms. He postulates
footnote, interpolation, and omission. Footnote can be used to explain the
terms that a translator does not find proper equivalent terms. Target readers
can get the meaning of the words as it explains the terms of source text in
translated text. Interpolation refers to addition of parenthetical word.
However, a translator should be conscious enough to use it as it needn’t be
longer. Finally, he talks about omission. It means deletion of the words. It
means an unconditional surrender of the translator. A translator can omit some
words if such words do not create a drastic differences of meaning of the
source text in translated text. (93-95)
0.2.Culture: definition
Newmark defines culture
as the way of life and its manifestations that are peculiar to a community that
uses peculiar language as its means of expression (94). Newmark has defined
culture into two different aspects; the first aspect is the living process. It
refers the way people live. The different practices one does to make life function
are connected to culture. In the same line, the individual expression done in
the society that manifest the entire community is also termed as culture.
Newmark’s definition goes to the two line of the meaning: the projection of
individual and its impacts in the society, the general view points.
Juliane
House defines culture as the anthropological sense of a group’s dominant and
learned sets of habits, as the totality of its non-biological inheritance,
involves presuppositions, preferences and values- all of which are of course,
neither easily accessible nor verifiable(93)
He defines cultural is
an abstract term as it denotes the presuppositions, preferences and values. The
presuppositions of the person may differ in the same societal and geophysical
ground. Such variation may create the problems, as there will not be proper
equivalent terms.
Ward
H. Goodenough opines culture is not a material phenomenon, it does not consist
of things, people behavior or emotions. It is rather an organization of these
things. It is the forms of things that people have in mind, their model of
perceiving, relating, and otherwise interpreting them (36).
In translation process,
House opines that it is necessary to link linguistic diversity with external
differences of historical, social, cultural background rather than one-sidedly
insisting on the overriding importance of a link between cognitive and
linguistic differences. He further says that cultural translation should adopt
the functional model of translation. He views the functional equivalence must
he there in translation of the cultural terms. By functional equivalence, he
refers an evaluation model for original and translation. It helps to examine
the interplay of different contextual factors or dimensions reflected in
text.(97)
Functional equivalence
is divided into two form of translation. He looks it as overt translation and
covert translation. Overt translation looks translation cultural word as
universal as the words of source text have geographical or social variety or
any historical distinct meaning. A translator should produce translation, which
allows culturally different person gain an impression and cultural impact of
the original text. Therefore, a translator needs to practice cultural transfer
(98-99).
Covert translation
refers to a process in which translator recreates an equivalent speech events
and reproduce or represent in translation text the function the original text
has in its linguistic-cultural framework. It often results in a very real
cultural distance from the original text, since the original is transmitted in
varying degree(100). He opines that
cultural filter is used to achieve the originality of text in convert translation.
The culture filter helps the translator to make systematic allowances for
culture specificity accommodating for differences in socio-cultural norms and
differences in conventions of text production and communicative process
0.3.Process of
translation of cultural terms
Peter Newmark has
talked about five different categories of cultural terms. He has categorized
the cultural terms in five different terms. He views there will be translation
problems unless there is cultural overlap between the source and target
language. He postulates different methods for cultural translation. He opines
translator can use transference, cultural equivalent, neutralization, literal
translation, naturalization, deletion, paraphrase, notes, and classifier for
translation of cultural terms.
Transference
means transferring a SL word to a TL text.
In this process of translation, a translator uses the same word of the
SL text in TL text. Geographical and topographical words are transferred. The
semi cultural words have problems with translation, as they are abstract mental
words associated with certain period, country, or individual. The translator
has to try his best to make the reader know about it: s/he can explain it.
Cultural
equivalent is appropriate procedure of translation, where a SL cultural word is
translated by a TL cultural word. Cultural equivalent words have greater
pragmatic impact than cultural neutral terms. As cultural words are limited in
equivalent, it is better to use functional equivalence in translation process.
The functional equivalence seeks the middle way to get the equivalence. It
deals with function ability of the word. The functional equivalent all the time
cannot address all cultural words. We need to describe it sometimes; He has
talked about disruptive equivalence to solve the problems that cannot be
addressed by functional equivalence,
Literal
translation is another process of translation in which translation has
justification to SL and TL text. Newmark has talked it as a basic procedure of
translation, He views it is quite difficult to go above the word level in
literal translation. He emphasizes the literal translation is only better with
the word level. If one wants to move ahead of it, one should try to correspond
the Sl and TL meaning. The pragmatic effect of equivalent must be there in
translation process (70).
He
has explained reduction and expansion techniques in translation process. By
reduction refers the deletion of the SL context in TL context. The translators
omit the terms and other items, which they do not find proper equivalent or the
part of the texts which do not have any significance effect in translated text.
Similarly, expansion refers to the more explanation of the SL text in TL text. ` (94-103)
Clifford E Lander
postulates three basic tools to cope with the challenges. They are: footnote,
interpolation, and omission. Footnote is a typical tool to explain the items
that give detail information about the source text in case a translator does
not find the proper equivalence of source text. The footnote helps the reader
to get explanation of the terms of source text that they are not familiar. It
refers to the explanation or providing additional information of SL text in TL
text. Footnotes are desired to convey the maximum possible amount of
information of SL into TL. It upholds scholarly standard of objectivity and
comprehensiveness of SL text into TL text (93).
A TL reader can get proper information of the SL text. it helps to
minimize the gap between SL and TL. It does not only keep the flow of the
readers but also helps them know the terms properly. It can ensure the original
flavor of SL text in TL text. The problems of translatability of cultural terms
can be minimized with the help of footnotes. A translator can use it to
eradicate, if not possible, minimize the problemsm of cultural word
translation.
He further talks about
another process, interpolation. He opines it is nothing more than adding a
parenthetical word or phrase. It refers to minor modification of the text. It
is done considering audience outside their language boundaries, to be as
intelligible. He further views; it should be very short, never more than a few
words. He opines that it helps the translator to use SL terms as it explains
the text. It enhances the meaning conveyed more concise and denotative than its
translation. It refers to adaptation of SL term with explanation (94-95).
Finally
he talks about omission, same as deletion of Newmark, in translation process.
He points out it; it does not refer to cutting out the woe that presents
difficulties. It is equivalent of unconditional surrender. He says omission
technique can be used in translation if deleted words do not create drastic
differences of meaning of SL text in TL text.
Juliane
House opines that translation of cultural terms should link between linguistic
diversity with external differences of historical, social, and cultural
background. It should adopt functional model. There must be functional
equivalence and cultural filters. In functional equivalence, he has talked
about two different things. They are overt and covert translation. Overt
translation looks the cultural word translation as universal one. The
geographical and social variety has distinct in meaning. The readers should get
the impression of original text in translated text. Covert translation refers
the recreation of an equivalent term that reproduces, or represents the
translated text as original text. He talks about cultural filters as second
tools to translate cultural terms to accommodate the differences in
socio-cultural norms and differences in
conventions of text production (97-100)
1. Analysis
The researcher has taken SL text smaple in
romainized forms. We canot find all Neapli alphabet with their English
equivalents. So, the researcher has used some Romanized alphabets, for vowels
as: a /ə/, aa /α/, i
/i/, I /I/ e /e/, ai / əi/, o
/o/ou / əu/. The researcher has used for
consonant are: k /k/, g /g/, ng /η /,ch
/ tz/, j /dz,/ t /t/, d/d/, Th/ ӫ/, D / ð/, n/n/, p /p/, ph/f/, b/b/, bh/v/, m /m/, y/j/, r/r/, l/l/, w/w/,
s/s/, h/h/,.
As we know, there are not all Nepali alphabets in English alphabet.
Therefore, the researcher has used some signs used in Ekta Concise Nepali-English Dictionary. Kha
, the second consoant of the Devanagari alphabet(162). Gh, the fouth consoant
of the Devanagari alphabet(216). Chh, the seventh consonant of Devanagari
alphabet(265). Jh, the ninth consonant of Devanagari syllabary- the sound /jh/
pronounced /ӡ/ as in rough. ‘th’ the twelveth consonant of the devanagari
syllabary (324). ‘dh’ the fourteenth letter of the Devanagari syllabary (345).
‘T’ the sixteenth consonant of the Devanagari syllabary pronounced as /t/
(352). ‘Dh’ the nineteenth consonant of the Devaangari syllabary(410). ‘sh’ is
used for thirtieth consoant of Devanagari syllabary.
3.1.
In Ecological cultural words:
The words that depict ecological cultural terms fall under this category. The
ecological cultural words presents the geographical other ecological terms.
i.
Akas dhumma thiyo au sadhai pahadka
takuratirabat bagne chiso chiso vayu banda thiyo(
Chettri Basain1)
The sky was overcast and the cold breeze
did not blow from peaks, so the night was still(Chettri, Mountain 1)
ii.
Parvtiya vayu ra rasilo swadeshi
bhojanko chhap tyasko angaangama chharieko chha, tar sukilo ratalai kalo
badalale ghere grasta pare jastai, tysko sundar chehara sadhai chintako
badalale malin hunchha(Chettri Basain 2)
His frame attests to the mountain air
and the nutritious food of his homeland, but his handsome face is always
darkened by clouds of worry, like black clouds of sullying a clear
night(Chettri, Mountain 2).
iii.
Tyo mul hiunda lagda ni suken ra
tyaka gaunlehru mili mul phuteko tyas thaunma chuchche dungo tersaidie. Tyasaile
gaule ahru tyasalai chhahare dharo bhanchhan(Chettri Basain
6)
The spring never dried up after that,
even when winter came, and the villagers got together and laid down a pointed
rock.. they called it the “ waterfall spring”( Chettri, Mountain 11)
iv.
Mathi uttisagahribat Mote Karki
godatinek jakkharjakkhar khasi bistarai ghisyaudai ukalo lagiraheko thiyo(Chettri
Basain 15)
Up by the copse of alder tree, Mote
Karki was dragging three stout khasi goats up the slope(Chettri, Mountain
28)
The word stout is generally used with
human quality. It would have been better if it has been used robust. The word khasi
has typical meaning. It cannot be replaced by other terms. So translator has
used the same term of original text.
v.
Mathi dherai tadha Patle gahrika
majhama bisal dhungaharu setaseta dekhinchhan. Dubai tir gahiro au majham
utheko nikai lamo nangi chha. Tyasai dada mathi baschh sara gaunko bishal bajar(Chettri
Basain 17)
A lot higher up and farther away, huge
white boulders could be seen in the middle of a sparse stretch of forest. There
was a long stretch of pasture, higher in the middle and dropping away at both
sides. It was this hilltop that all the villagers had their grand
bazaar(Chettri, Mountain 33)
The most of the translated words have
proper equivalence. However, the word nagi which has been translated as
pasture refers to the land for grazing cattle; cannot give the sense of it. In
fact, it means a dry meadow.
vi.
Parvatko banya kunama bhaeka
sanatina dhiskaharubat babiyo ra bilauneka hangahru nuher manau tal
phedivasiharule swagat gariraheka chhan(Chettri Basain
28)
The tall grasses and the boughs if tge chilaune
trees that grow in some low hills to the left of the mountains bow down as
if to welcome those dwell below(Chettri, Mountain 51)
The word babiyo has been
translated as tall grasses. It has no equivalence in translation of source text
word. Similarly, the word bilaune has been translation as chilaune.
It would have been better if the translator has used same word bilaune.
vii.
Charaitir manlai birakt parne
khurkhure dandaharu Hriyo kanhi thiena(Chettri Basain
40)
All around her there were bare rugged
mountains that made her feel alone and cut off, and there was no greenness
anywhere(Chettri, Mountain 74)
The words manali birakta parne
has been translated as made her feel alone and cut off. It could be translated
as made her feel vexed.
viii.
Dudhilo khadaina ki kaso?(
Chettri Basain 41)
Do the animals eat dudhilo?(
Chettri, Mountain 76)
The line of the original text is in negative
connotation. But, the translator has used the sentence in positive connotation.
It should be translated as do the animals not eat dudhilo?
ix.
Bage
dandabat dota bata phateka thie. Euta tallo bato pariko gaun janthyo,ani
mathillo bato banatir lagthyo(Chettri
Basain 48)
The path forked
at Bagedanda. The lower fork went to next village; the higher led to the
forest(Chettri,
Mountain 87).
x.
Ragebhirko
namale kahalaieko dhungaidhungako euta paharo jasako uchai hajarau phit hola-
mathibat tal herda ringata algchha(Chettri
Basain 48).
Range cliff was the name given to a rocky precipice
that must be thousands of feet high- looking down from its summit made you
giddy(Chettri,
Mountain 88)
The researcher has taken ten sample sentences to
study the ecological cultural words. The translators have used functional
equivalence, neutralization, and literal translation and adaptation techniques
in translation process. The words that are translated with neutralization
technique are: swadeshi bhojan, chuchche dhungo, paaTle ghaari, etc. The
word swadeshi bhojan has been translated as ‘nutritious food’. In fact,
it refers to local food and rich with nutrition. The translator neutralizes the
word with nutritious food. Similarly, the word ‘pointed rock’ for chuchche
dhungo is neutralization. In a tap
people put a little bit big stone, like rock, so the translator has used the
neutralization technique in translation. In the same line, paaTle ghaari has been translated as’ sparse stretch of
fores’t. The word Chhahare chhaango has been translated as ‘waterfall
spring’. The word baabiyo has been translated with neutralization
technique as it has been translated as ‘tall grass’
The translator has used adaptation technique in the
translating process. As he find some typical ecological words which are not
easily translated, he has used the same words of SL text in TL text. The words
that are translated with adaptation technique
are: DuDhilo,range, chilaaune. He has used the same words, as it
is not easy to get proper equivalence of the following terms. He has used
endnote to explain such words so TL readers can get the real meaning of the SL
text. in translation process of ecological word, he ha salso used literal
translation technique. The sentence, ChaaraiTir manlaaI birakt paarne
khurkhure daandaaharu hariyo kaanhi Thiena, has been translated as ‘all
around her there were bare rugged mountains that made her feel alone and cut
off, and there was no greenness anywhere’ is a literal translation.
3..2 Material Cultural terms:
i.
Mailo thauntahunma phateko sirakle khutta dekhi taukai
samma aphulai gutumutu parera parabat herda masta nindrama apreko bhan bhaeni
Dhane Basnetlai nindra pareko thiena((Chettri
Basain 1)
From a distance, Dhane
Basnet looked as if he were asleep, bundled up from to his head in a dirty
quilt that was turn in places (Chettri, Mountain 1)
ii.
Thekima ek dui muthi Turkaiudai garda dui-char din
biraer nikleko chokhanale ana suki paisa hoihalchh(Chettri
Basain 1)
If
we put a little aside for a few days we’ll have ghee and we will surely have
few annas(Chettri, Mountain 2)
The
word theki, a wooden vessel to keep curd and skimmed milk has been
omitted in translation.
iii.
Char char
kaudiko nimti jivanako akhiri swasko baji lagaun chahanchha tar usako arthik
jivanma pariwartan aeko chaina Makkieka
khabahru makkidai nai gairaheka chhan(Chettri Basain 2)
For
every four cowries, he is willing to lay down a bet on the last breath of his
life. But, his hardships do not change. The rotting posts of his house just go
on rotting.( Chettri, Mountain
3-4)
iv.
Dhane kholma ko khulla tandamathi paralama palter gham
tapiraheko thiyo(Chettri Basain 4).
He
lay sunning himself on some straw on the open roof of his lean-to.(
Chettri, Mountain 8-9)
v.
Sudaul nakama sano phuli ra bulaki, kanama mundri,
galama chhatisamma jhundieko pwanloko mileko mala, chhineko kammaramathi sariko
gultho uthaera badheko patuka, kapal dhakera pacchiltira bat bereko majetro,
goro barnako chehara, yowan phakreko tyo sara sharir au tyasama raheka pratyek
bastule yuwakako hridaya akarshit gariraheko thiyo(Chettri
Basain 7).
The
blossoming young body and everything that was on it, attracted his heart like:
the little ring on her nostril and stud in her shapely nose, the rings on her
ears, the coral necklace that hung down from her neck to breast, the waistband
that held a fold of her sari up above her slender waist, the cloth she wore
over the back of her head to cover her
hair, her fair face(Chettri, Mountain 12)
The
word bulaki has been translated as little ring on nostril. In fact, it
refers to nose ringlet. Similarly, pwanlo has been translated as coral.
The word coral does not give the sensual meaning of the original word. The
translator has used several source words in translated text. It would have been
better if he has used the same word with footnote.
vi.
Atha ana hatako luga bahra ana ghati chhunai didaina(Chettri
Basain 17)
Clothes that usually cost
eight annas a foot couldn’t even be touched for less than twelve annas(Chettri,
Mountain 33-34)
The word foot has been used
to translate hat. The item of measurement differs here. A foot may not be
equivalent to original word hat. However, it makes the target readers to
understand it, though it does not give the exact meaning of the source text.
vii.
Dhane bhainsi ra gorulai ghans hali katerakai
parkhalmathi basera bansako sotema tamakhu taniraheko thiyo(Chettri
Basain 23)
Dhane
had fed his buffalo and oxen and he was sitting on the wall of the stall, smoking
tobacco from a bamboo pipe(Chettri, Mountain
41).
viii.
Osieko dhodale
rumallieko dhunwa khapna nasaki chheuma baseko usako chhora roekole
usako dhyan bhanga bho(Chettri Basain 25)
His
son sat there, too, but when the smoke billowed up from the fresh maize stalks
on the fire and got into his eyes he began to cry. The sound interrupted
Dhane’s train of thought(Chettri, Mountain 47)
ix.
Yahi taharako ek chheuma siru phadera praya adha adha
pharlangko pharak gari
Banaeka charwata kateraharu nistabdha khada chhan (Chettri Basain .29)
At
the edge of the meadow, the grass has been cut back and four huts have been
built; they stand in silence(Chettri, Mountain 51).
The
word grass has been used to indicate the source word siru. In fact, the
grass does not identify types or typicality, whereas, siru refers to
typical grass. It needs to be translated as cogon-grass. Similarly the word of
measurement pharlang has been omitted in the translation.
x.
Katerakai xeuma chitrako chhahari r
chitraikai duitir bar, ekapatti bariko kanlako ada ra arkapatti khulla baheko
lamo gotha chha.( Chettri Basain 29)
Next to hut there is
long cow pen. Its sides and roof are both made of bamboo matting. This hut is
closed off at one end by the field boundary and open at the other(Chettri, Mountain
52).
xi.
Euta sano gharko mul dailo
ugriyoani bistari banda bhayo euta seto
chhadma anganama ayo ani sarasar mulbatotir sululu bangejhai dekhiyo(Chettri
Basain 48)
Then the main door of a
small house opened and slowly closed. A white figure came out into the yard and
could be seen making its way quickly towards the main path(Chettri, Mountain
87)
xii.
Kukhurako dakama mul dailo bat tin
prani bahir niske. Agiagi Dhane,
pthyunma khastoko euta kumlo, jasamathi godaduek radi bahir bereka chhan.
Hatama arko euta sano kuturo jhundyaeko chha(Chettri Basain
60)
With cock first crow,
three people came out of the main door. Dhane is in front, with some homespun
cloth tied in a bundle of his back and some rags bound around it(Chettri, Mountain
106)
The
researcher has taken twelve sample sentences for the study of the material
cultural terms. In translating process of material cultural terms the
translator has used different techniques
like, neutralization and functional equivalence, deletion, etc.
The deletion technique used in the SL word are: theki,kholmaa,pharlaang, The word theki is a typical object
used to get buttermilk in Nepali society. it is a vessel in which people put
yogurt and make ghee or butter and butter milk. It is also the palce to keep th
milk to make curd or yogurt. The omission of the word has laps the meaning,
however the translator has taken care in omission as it does not has drastic
differences in the meaning conveyed by SL in TL. The world kholmaa has
also been omitted in Tl text. it denotes the typical place of the house. The
omission of the word can have problems in the meaning conveyed by SL text. The
word pahrlaang refers to measurement. It has been omitted in TL text. It
has impact in the meaning of the text.
The translator has used neutralize the words with
functional equivalence in translation of material culture. The words that are
neutralize are: khaabaa,majeTro,haaT,siru etc.
The word khaabaa has been translated as post. In
fact, the word khaabaa of the house has been translated as post of the house.
It makes the TL readers to get the real meaning of the text. The word majeTro
has typical meaning in SL culture. The
translator has translated it as cloth
she wore over the back of her head to
cover her hair, it is a descriptive equivalence
for neutralization. Similarly, haaT has been translated as foot.
Though foot does not give exact sense of measurement of haaT, it makes
TL readers to know about measurement. In the same line, the translator has
translated siru as the grass, The
translator has used neutralization technique to translate some material words.
We can find one translation with
improper equivalence. The word Osieko dhodale has been translated as ‘fresh maize
stalks.’
The translator has to failed to understand the word of SL text. the word Osieko does not mean fresh. Such improper translation creates
greater laps in the meaning of SL in TL.
3..3 social cultural terms
i.
Baidar buda thie kattar santani
chhuwachhutako khubai khyal rakhtathe. Aphno bhase bahundekhi bahek kasaiel
pakaeko nakhane(Chettri Basain.3)
The baidar was an old
man, a firm traditionalist who paid great attention to matters of purity and
touchability. He ate nothing that had not been prepared by his own Bahun
cook(Chettri, Mountain 4)
The word chhuwachhut
has been translated as touchability. In fact, it means untouchability. The
writer might have misunderstood the term on cultural set up.
ii.
U dharako chheuma basi bela,
pnchapatro adi chokho batti garne sardamaharu majhna thali(Chettri
Basain 7).
She lowered her eyes
sat down to one side of the spring and began to wash out the various implements
her family used in religious rituals.( Chettri, Mountain 13)
The translator has used
the general terms as religious implements to denote the utensils. The
translator has used deletion technique and substitutes the particular words
with general terms. It would have been better if he has used the terms of
original words.
iii.
Nadalai bhandakunda majhna au kutna
pidhna Nsagauchhe. Nabha bnaune khwaune kam pray jhumako nai hunchh.Bhansa
tayar parisakepachhi jhumale bhaujule basethauma gai adaima basera Bhani,”
bhauju bhansa tayar bhayo, aj timele deuna hai.”(
Chettri Basain 9)
She helps her husband’s
sister to wash the pots and to mill and pound the grain. Otherwise, all the
cooking and serving of food is Jhuma’s responsibility. When she had finished
preparing the food Jhuma went and sat beside Maina, “ Bhauju, the food is
ready. Would you serve the meal today?”( Chettri, Mountain 19)
The translator has
used husband’s sister for the term Nnada.
But, he has used the same term of original text Bahuju in translation. He can
have used sister-in- low for the term.
iv.
Jhuma sangini bhanchhe. Usko swar
masino tar mitho chha. Jato pidhda sangini bahnnu gramin narihruko purano
ritaho(Chettri Basain 11).
Jhuma sings a sangini
and her voice is thin but sweet. It is an old custom for village women to sing
a sangani as they grind grain and Maina is very fond of it.( Chettri, Mountain
20-21)
The most of the words
are translated with proper equivalent terms. However, the word jato has
been omitted.
v.
Tijle Nepali samajma nariharubat
bharkhar bida liyo ra ahile dansaiko agamanko china swarup sorah sradah chhoeko
chha(Chettri
Basain 12).
Teej had just taken its
leave of the women of Nepali society, and now the Sorah shraddha arrived, a
sign that Dashain was near(Chettri, Mountain 22).
vi.
Mero sindur pote chhain dekhnu
hunna?( Chettri Basain 19)
“There is no sindur in
my hair. And I’m not wearing a bead necklaceh, can’t you see?”( Chettri, Mountain
36)
vii.
Rote ping khelna dashaima
aunuhunnara? Tapainka gaunka sabai aunchhan. (Chettri Basain
20)
Won’t you come to ride
swing at Dasain?everyone from your village does(Chettri, Mountain 37)
The word rote ping is a
typical term. The word swing does not clarify typicality of the word. The
translator must have tried his best to represent the typical term. As he fails
to represent the typical word, it has created problems in message conveyed.
viii.
“ Tyasota ropain ko majhama jani
jani arkako biyadnma bhainsi chhodidineko pani ta danda holani. Sandhe ta hoina
hola ni bhainsi ta ?”( Chettri Basain 37)
If that’s so, a penalty
should be paid by a person who knowingly let a buffalo loose on someone else’s
seedbed in the middle of planting. It’s not a bull,this buffalo, is it?(
Chettri, Mountain 66)
ix.
Kumara kanyalai kumaristhan ma atal
parirkhne kanyabhavalai gumaunu parda aj usakai akhale pani uslai heyako
dristikodale herirakheko thiyo,( Chettri Basain
42)
Today she had been
forced to give up the virginity that keeps young girls secure in their status,
and now even it regarded her with contempt.( Chettri, Mountain 77)
The researcher has taken nine sentences as sample for
the study of social cultural terms. The researcher finds different techniques
have been used to translate the socio-cultural terms of SL text into TL text.
The techniques used in translation are: functional equivalence, deletion,
substitution, adaptation, neutralization.
The translator has used deletion and substitute
techniques to translate the utensils used in religious rituals. The words
belaa, pnchapaaTro aadi chokho baTTii garne are deleted and
they are substituted as various implements her family used in religious rituals.
It denotes that the translator has paid attention in deletion technique. Though
the words ate deleted the reader can understand the meaning of the text. The
words that are translated with adaptation are:sangani, sinDur, sorah sraDha TIj.
He has used the same as the TL text. He has used endnote to explain. The word nanDa, roteping are
translated with neutralization technique. NanDa has been translated as
husband’s wife and roteping has been translated as swing. NanDa is
typical word and the translator has used husband’s wife makes the reader know
the exact meaning of the SL text. Most of the words are translated with proper
equivalence. However, we can find one improper translation. The word chhuwaachhuTako
has been translated as purity and touchability. It cannot give the
real meaning of the SL Text.
3.5.4. organizational Cultural words:
i.
La ke bhane tamasukama budhi aulako
chhap lagaide(Chettri Basain 3).
Make a mark with thumb
on the agreement(Chettri, Mountain 4).
The word tamasuk
has a typical meaning in Nepali society. It has peculiar meaning in
organizational practice. The word agreement cannot represent the peculiar
meaning of the source word. It needs to be translated as make a mark with thump
in bond paper.
ii.
Armal gari Dhanelai tin mohor
jaribana tokiyo(Chettri Basain 5)
It was resolved that
Dhane would pay a fine of three mohors(Chettri, Mountain 10)
The organizational word
armal is similar to fine. Nevertheless, it does not mean exact fine
rather it is a type of compensation. Hence, the word fine cannot signify the
source word. The target readers may not get the exact meaning of the source
word. It would have been better if the translator has translated it, as Dhane
would pay a compensation of three mohors.
iii.
Rikute bhae pachhi ke khojnu chha
gajabai bhaigoni,( Chettri Basain 9)
That’s right. Once
you’ve joined army. What else do you need to look for?( Chettri, Mountain
18)
The word rikute
has a typical meaning in Nepali society. it is true that it means army.
However, it refers to the army of foreign country, especially Indian army. The
translator could have translated it as recruit.
iv.
Thuli hatako chheuma bhatmasko
pasal phijaera basi.( Chettri Basain 17)
Thuli sat down on the
side of the path and spread out her stall of soybeans(33).
The word hatako
chheuma has been translated as on the side of the path, does not give the
real sense of source text word. It would have more reliable if it has been
translated as at the side or outskirt of bazzar.
v.
Usako khet pani kutama garnu paro(Chettri
Basain 28}
I must rent his fields
from him(Chettri, Mountain 50)
The word kut has
archetypal meaning in Nepali culture. The translator has failed to understand
the meaning of the word. In translation, the translator has used rent for kut.
It is not the proper equivalence of the word. It refers to taking land on
lease. It is better to translate it as,, I must lease his land.
vi.
Adhai mahinako bhaka gari adhai
mahinama tokieko rupaiya byajasahit bujhauna nasake sahule Dhaneko gharbari
bastuko mol garera aphna rupaiya saknechha bhanne byahorako naya tamasuk garera
Dhaneko sahi linako paschat panchayat samapta bhayo(Chettri
Basain 37)
So he was given two and
half months to pay, and new agreement was drown up. This stated that if Dhane
didn’t pay the whole sum with interest within two and half months, the Sahu
could have Dhane’s house and lifestock valued and raise the money from their
sale(Chettri, Mountain 68).
vii.
Khayalako mol garne ho bhane bholi
aij. Bholi sabailai bhela garchhu ani bholi nai lekhapadhi gari tirera ubreko
paisa paunchhas. Addabat nam darta garna ta tan nabhae pani ma garihalchhu ni(Chettri
Basain 58)
If you want to sell
your property, come tomorrow. I’ll call them all here. Then tomorrow we’ll make
up the accounts, and you’ll get whatever’s outstanding. If you can’t come, I’ll
register the transaction in your name at the office(Chettri, Mountain
104)
The mol word has
been translated as sell. In fact, Dhane was no there to sell his property.
Dhane want to evaluate his property whether it could be enough to pay the dept
and would he get any amount left after paying. Addabat nam darta garna ta
tan nabhae pani ma garihalchhu ni has
been translated as If you can’t come, I’ll register the transaction in your
name at the office. The sentence of the source text has been mistranslated. In
fact, Nande meant to say he would transfer the transaction of Dhane into
his although Dahne is absent in office. The sentence ‘ I will register the
transaction in your name is completely different than the intended meaning of
the source text.
The researcher has taken seven sample sentences for
study. The researcher has found different techniques are used to translate the
organizational words. The techniques used in translation are neutralization and
functional equivalence. The words, Tmaasuk, armal, rikute,are neutralize
in translation. The word Tamaasuk has been translated as agreement. In
fact, agreement does not have exactly
the same as Tamaasuk. However, it is also a type of agreement. The translator
has neutralize it with functional translation. In the same line, the word,
armal has been translated as fine. But, armal is not a fine rather it is a
compensation that one has to pay. The translator neutralize it with functional
equivalence as it is translated as fine. The word fine can give similar meaning
of the word armal. Similarly, rikute has been translated as army. The word
rikute in Nepalese society, is termed for those who join Indian army. The word
army cannot give the exact cultural sense of SL text. However, the word army is
general terms. It can give similar sense of meaning. It is also a technique of
neutralization.
We can also find problems in equivalence. Some words
of SL text are translated with improper equivalence. The words like haatkaa
chheumaa, kut, mol, Addabaat naam darta garna ta Tan nabhae pani ma
garihalchhu ni do not have proper equivalence in translation. Haaatakaa
chheumaa has been translated as one side of the path. It does not give the
exact sense of the SL text. kuT has been translated as rent. In fact kuT
is typical practice of farming system in Nepali society. It means taking land
on lease. Similarly, mol has been translated as sell. It means evaluate
the land. Likewise, the sentence Addabaat naam darta garna ta Tan nabhae
pani ma garihalchhu ni has been translated as I’ll register the transaction
in your name at the office. The SL sentence means Nande will register Dhane’s
property in his name though Dhane is not available in office. The translator
fails to understand the meaning ot the SL text. the translation with Improper
equivalence makes the translation problematic. The TL readers cannot get the
exact meaning of the text.
3.5.5 gesture and habits
i.
Usale ekpalta hai garyo(Chettri
Basain 2)
He yawned(Chettri, Mountain
2)
The word of frequency
has been omitted in translation. The word ekpalt has been omitted.
ii.
Jhan halsaro bhaepachhi ta charai
khutta chalaera burukka uphri dhaneali chheu parna din chhadyo(Chettri
Basain.4)
At milking time, the
buffalo kicked out, brandished its horns, and jumped around…
( Chettri, Mountain
8)
The word halsaro has
been omitted in translation. It has a typical meaning in the cultural practice.
It refers the situation where an animal is almost in the middle time or end
process of milking. The translator has omitted such term.
iii.
U
nani ko chheuma gaera chukchuk gardai phulyauna thali(Chettri
Basain 14)
… and laid down beside
child to soothe him back to sleep(Chettri, Mountain 26)
The onomatopoeic word chukchuk
has been omitted. It is a habit of parents to soothe the babies in sleeping
time.
iv.
Aj tyo muntinchhe hola her kapeki(Chettri
Basain 21)
She is going to fall on
her head, see how she’s trembling?( Chettri, Mountain 38)
The word fall on her
head for muntinchhe is literal translation. It can be translated as fall
flat on head.
v.
Karkiko namratale Jumlai aphno
rukhai mathi aphai laj lagyo(Chettri Basain
23).
Karki’s humility made
Jhuma ashamed of her harsh reaction(Chettri, Mountain 41)
vi.
Karki uthyo ra ang tandai bhanyo,”
lu ma hide, dhakalnisit bhetera ma pheri aula(Chettri
Basain 28)
Karki got up and
stretches himself. “ Right, I’m off. I’ll come again after I have spoken with
her.”( Chettri, Mountain 51)
vii.
Dhane koterama jhokriera basiraheko
thiyo (Chettri Basain 35)
Dhane sat inside his
hut, nursing his grief.( Chettri, Mountain 63)
Dhane sat looking
dejected in his hut.
viii.
Kin Jhuma khattopiroma balgarchhe,
usako hidaima agiko jhai kin furti chain(Chettri Basain
39)
Why Jhuma had lost her
taste for spicy food, why her gait was less sprightly than before(Chettri, Mountain
71)
The translator has
failed to translate the source word. Kin Jhuma khattopiroma balgarchhe has
been translated as why Jhuma had lost her taste for spicy food. ./The
translated sentence is unable to grab the meaning of the source text. The
source text presents the interest of Jhuma towards sour and spicy food. But,
translation presents the opposite meaning of the text as it tells her lost of
taste to spicy food.
ix.
Jhuma hatkelale mukh chopper run
thali(Chettri Basain 55)
Jhuma covered her face
with her hand and wept(Chettri, Mountain 97)
x.
Jhumale munto uthaera karkitir
heri. Karkika ankhama motikadana chhachalkiraheka thie(Chettri
Basain 55)
Then Jhuma looked up once again. She saw the tears
streaming from his eyes(Chettri, Mountain100).
The researcher has taken ten-sample sentences to
study gestures and habits. The researcher has found different techniques used
in translation of gestures and habits. The techniques used are deletion and
literal translation.
The words ekpalta, halsaaro, chukchuk are
omitted in translation. Ekpalta is the word of frequency. In the sentence He
yawned, the word frequency omitted. In SL text, there is word ekpalta. Though
it doesnot have greater impact in the meaning, the translator could have
translate is as he yawned once. The word halsaaro has typical meaning. It refers the animal
whose calf is dead recently. The omission of the word does not give the exact
meaning of SL text. Onomatopoeic word
chukchuk has also omitted in the translation.
We also find literal translation in translating
process of SL word. The sentence Aaj
Tyo muntinchhe holaa her kaapeki has been translated as She is going to
fall on her head, see how she’s trembling? It is a literal translation of the
sentence. Some sentences are translated
with improper equivalence. The sentence Kin Jhumaa khattopiromaa balgarchhe,
usako hidaaimaa agiko jhai kin phurTi chain has been translated as Why
Jhuma had lost her taste for spicy food, why her gait was less sprightly than
before. It is improper translation of the word. The words khattopiromaa
balgarchhe meanss she has more desire to have such food, but, the
translator translated it as Jhuma had lost her taste for spicy. Such improper
translation creates the problems in meaning of the TL text.
2. Conclusion:
Translation
is transformation of the thought process. One needs to translate the socio
cultural behaviors too. It is one of the difficult task in translation. It is
very difficult to get proper equivalence
terms in translation of the cultural words. Therefore the translators use
different techniques Deletion, functional equivalence, adaptation are the
techniques used by translators. Interpolation can function as an important tool
of translation. The translators are not using different tools rather than these tools. The uses of such
tools helps the transformation of the meaning of SL into
TL.
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