Translation

This study examines conceptions of outsiders to the polity, focusing on the lexical items migrant(s), refugee(s), and exile(s) in both internet- and print-based sources. Drawing primarily on a subsection of the Genealogies Internet Corpus consisting of left-wing sources, I argue that left-wing politics is currently caught up in the rhetoric of the right and of mainstream institutions in society, largely reproducing the same discursive patterns even as it sets out to challenge them. Dominant patterns in left-wing Internet sources reveal, for example, that the economic migrant vs. political refugee distinction enforced by mainstream institutions remains largely intact, that the assumption of a “refugee crisis” unfolding in Europe is accepted at face value, and that the left is entangled in the same politics of labeling imposed by the right, reproducing designations such as “undocumented migrants” uncritically. Refugees and migrants, moreover, are represented as victims with no agency, are discussed in legal terms that serve to dehumanize them, and are repeatedly “quantified” as a homogenous and potentially problematic category. Acknowledging the contagious nature of dominant discourses and the difficulty of finding an alternative language with which to argue against established institutional rhetoric, the study further explores historical models that appear more consistent with the values espoused by left-wing politics today. It examines a subcorpus of modern English translations of ancient Greek texts such as Thucydides’ The Peloponnesian War and Herodotus’s Histories to demonstrate the viability of adopting a different conceptualization of refugees and other outsiders to the polity that may be drawn from classical antiquity—and/or from nineteenth- and early twentieth-century receptions of texts originating in classical antiquity—and the possibility of developing an alternative discourse with which to speak about migrants in the present.

The main objective of the present study was to semantically and syntactically explore translation strategies applied by translators in the translation of chapter nineteen of Vandidad from Avestan to Middle Persian for ritual purposes. To this end, the Middle Persian translation of Vandidad was studied, and the meaning of the words accompanying their syntactic roles in the Avestan language were compared to their Middle Persian equivalents. Then, the strategies applied by the translators were divided into two categories: semantic and syntactic ones. The findings of the study can shed some light on the translation strategies applied in the translation of ancient texts which can be used for deeper and broader scientific inquiry into Iranian ancient languages.

Implicatures are the implied meanings that people communicate to their listeners. They may differ from one culture to another, making translations more challenging. The purpose of this study was to examine how implicatures were treated in the English translations of Persian texts and the extent of pragmatic equivalence. To this end, implicatures in four Persian children's stories written by Hooshang Morādi Kermāni were identified and compared to their English translations, translated by Caroline Croskery. The Gricean Cooperation Principle served as the theoretical framework of the study, and four maxims of quality, quantity, relation, and manner were used to analyze implicatures. Chesterman’s strategies of pragmatic equivalence were also used to determine the strategies used in translation. According to the results, the translator was largely successful in achieving pragmatic equivalence. Additionally, literal translation, explicitness, equivalence strategy, and illocutionary change were found to be used more commonly than the other pragmatic strategies. The findings of this study could have benefits for translators to deal with pragmatic issues and for syllabus designers to create more practical content.

In every language, there is always a consistent relationship between sound and meaning and the way phonemes are used in inducing concepts. In the science of linguistics, there is a field called "phono-semantic" based on the coexistence of the phonetic structure of words and the correspondence between sounds and meanings. And in translation as an inter-linguistic and communicative act, it is very important to pay attention to the form of the source text to convey the meaning. The prayers of Imam Sajjad (AS) in the blessed book of Ṣaḥīfah Sajjādīyah are full of pure concepts for worshipping God and have a pleasant and soulful music that has been translated by translators into different languages. In the supplications of Ṣaḥīfah Sajjādīyah, the details of the phonetic level are difficult to translate due to the special features of listening. Therefore, in addition to conveying the meaning, the translator should also pay attention to the phonetic features of the words. In this literary essay, with the analytical descriptive method, the author has criticized four levels of phono-semantic: alliteration, minimal pairs, word plays and rhythm in three translations by Sayyid ʿAlī Mūsawī Garmārūdī, Ilāhī Qumshiʿī and Abdul Muḥammad Āyatī.  

Simultaneous decoding and encoding of information substantiate the foundations of natural processing of language in translation. The present study analyzed two Persian translators’ pragmatic strategies in translating the Quranic temporal discourse marker thumma into Persian. The source text corpus consisted of 6 sections of the holy Quran and was selected randomly; and the target text corpus is comprised of two Persian translations of the same sections. Theoretical perspectives in discourse and translation studies were applied in approaching parallel corpora analysis in the study. The findings indicate that different types and combinations of Persian temporal discourse markers were applied in 53% of the cases by the translators. Moreover, in 47% of the instances, it was replaced with Persian elaborative, contrastive, and inferential discourse markers. This creative, flexible, and innovative discourse construction approach was substantiated on the basis of the recognition of differences between discourses, cultures, and languages. Consequently, this dynamic approach was employed in the construction of an appropriate discourse for the addressee. The bases, resources, and foundations of these dynamic and discourse sensitive translation strategies were discussed pragmatic awareness raising in explicit teaching of these elements, development of sensitivity to unsteady social contexts in language use, and utilizing the findings in lexicography, translation quality assessment, and syllabus design were suggested.    

This comparative study sought to explore the translation of requests between God and Prophet in Holy Quran with focus on pragmatic approach. More specifically, the study highlighted the applied techniques in the translations of Quranic verses based on Bach and Harnish's (1979) model. It further analyzed the differences between the translations and examined the translations accuracy in rendering imperatives’ pragmatics. In doing so, some Surah with the most imperative examples were selected as source text, and two English translations of Holy Quran by Ali (1989) and Arberry (1955) were selected as target text. Based on the data, three types of the techniques as "requestives", "questions", and " requirements" were employed in the most of verses with 9 cases, and "prohibition" found in 6 cases. The identified differences between two translations listed as finding the right equivalents, choosing the correct verb, finding meaning faithfully, preserving the imperative function, selecting the common words in TL, etc. The results also indicated some inaccuracies as lexical and pragmatics, finding right pronoun, transferring the illocutionary force of the source words into the TT, and emphasizing on the same theme with different syntactic form. However, most verses provided the accurate factors as word order, transferring the imperative function based on the first interpretation, adding some words to clarify the context, conveying the intended function through applying the exclamation mark, and keeping culture-specific notion. It is worth mentioning that in most cases, the translators could successfully convey the meaning of Arabic words in to the English ones.

Communicative and natural processing of language in the world of translation is substantiated through simultaneous decoding and encoding of information in the source and target languages. The researchers analy zed pragmatic strategies and approaches undertaken by the Persian and Kurdish translators of the Quranic discourse marker thumma. The source text corpus was selected randomly and the target text parallel corpora were selected based on purposive sampling. Theoretical perspectives in pragmatics and translation were employed in the analysis of parallel corpora in this investigation. The results revealed that various types and combinations of the Kurdish and Persian temporal discourse markers were utilized by these translators. Moreover, other Kurdish and Persian elaborative, contrastive, and inferential discourse markers were also used in rendering the discourse marker thumma in the Quran. This dynamic approach to the construction of discourse was substantiated based on the realization of different conventions in the construction of discourse in different languages and cultures. This dynamic system in the construction of a proper discourse for the readers is verified based on the application of different theories in discourse analysis and pragmatics and the application of context and text-sensitive strategies in the process of translation. The characteristics, bases, and resources of these dynamic translation strategies are discussed based on pragmatic awareness rising in various aspects of translation education and some suggestions were offered in the application of the findings in syllabus design, translation evaluation, and rethinking of approaches in lexicography.  

The present study investigated the translation shifts and most frequent types of translation shifts according to Catford’s model in the translation of Sayings 1-30 in the Nahj al-balagha from Arabic into English. The researcher selected the first thirty sayings of the Nahj al-balagha for the analysis. Throughout the analysis, each shift strategy was traced and manually counted to determine the most frequent type of translation shift. The findings revealed that unit shifts were the most frequent type of shift (59.70%), followed by structure shifts (23.30%), then level shifts (10.70%), intra-system shift (4.50%), and finally class shifts (1.50%). Both translators used unit shift and structure shift with the highest frequencies in their translations. The results also indicated that, unlike Sayyid Ali Reza, Sayyid Muhammad Askari Ja’fari went beyond the surface structure and translated words into phrases and explained them in some cases, thus providing an understandable translation. Sayyid Muhammad Askari Ja’fari used unit shifts more frequently than Sayyid Ali Reza. Sayyid Muhammad Askari Ja’fari most of the time used unit shift to convey the message to the target language reader in a comprehensible way. The translator who used unit shift was successful in conveying the message of the source language text to the reader of the target language. Using unit shift made the target language's readers understand the material better.

This research delves into the intricate art of translating cultural elements and identifying appropriate equivalents for Quranic words. The primary objective is to investigate the strategies employed in the translation of Qur’ānic and religious terms, while also shedding light on the main sources of mistranslation. The study examines four renowned English translations of the Holy Qur’ān, namely those by Muhammad Shakir (1976), Abdullah Yusuf Ali (1987), Marmaduke Pickthall (1986) and Arthur Arberry (1955). The dataset comprises terms derived from the original Arabic text of the Holy Qur’ān and their corresponding equivalents in the aforementioned English versions. Consequently, this study identifies and compares the religious and culture-specific terms within these translations, aiming to ascertain the underlying causes of mistranslations. The findings of this research reveal that the process of finding accurate equivalents for Qur’ānic and religious terms is inherently complex. Furthermore, it highlights that the challenge of finding suitable equivalents arises from translators' lack of awareness regarding the culture of the target language as well as the intricacies involved in transferring the source language's essence to the target language.

Metaphor, as a rhetorical device, is mostly culture-specific and plays a vital role in some texts. In some sacred texts such as the Holy Qur’ān, the form and meaning are inseparable, and hence, translating metaphors can be challenging. This study aimed to demonstrate the translation of metaphors in the Holy Qur’ān and to identify the strategies applied in the translation of Qur’ānic metaphors. To this end, Chapters 18 to 30 of the Holy Qur’ān, which included thirteen chapters, were selected and analyzed for metaphorical expressions along with their English translations by three celebrated native translators: Arberry (1964), Irving (1985), and Pickthall (1954). These chapters contained forty samples of metaphor, which were analyzed using six celebrated commentaries to find their literal and metaphorical meanings. The translations were then compared to the source text. The procedures suggested by Newmark (1988b) were used to find the strategies used by the translators. The results revealed that among the proposed procedures, five procedures were applied in the translation of the Qur’ānic metaphors. The most dominant procedures were the first and fifth procedures (reproducing the same image in the target language and converting the metaphor to sense, respectively); whereas, the remaining procedures were only used in two or three cases. It was also revealed that in most of the cases, the translators preferred to preserve the form of the original texts.

The translation of discourse markers in English versions of the Holy Qur’ān can significantly impact the quality of the translated text. Translators face the challenge of ensuring the accuracy and effectiveness of discourse markers when converting the original text into the target language. This study employed a qualitative research methodology to investigate the usage of English and Persian discourse markers in three translated versions of the Holy Qur’ān by Arberry, Shakir, and Yusuf Ali. Focusing on the renowned Surah Al-Baqarah, 286 verses were meticulously analyzed. Descriptive statistics, following Fraser’s (2005) framework, were applied to categorize discourse markers. The study identified various discourse markers falling into four distinct categories: elaborative, contrastive, inferential, and temporal markers. The results underscored the pivotal role of discourse markers in shaping the translation and structure of the Holy Qur’ān. These markers establish a cohesive link between content words and contribute to the overall coherence of Qur’ānic passages. The study recommends that translators exercise careful consideration in selecting and translating discourse markers to maintain the integrity and meaning of the text.

The current study explored the effect of storytelling and translation techniques on learning proverbs among female Iranian EFL (English as a Foreign Language) learners in online classes, which came into vogue after corona pandemic, and the attitudes of the learners toward proverb learning. In order to do these, participants who were 30 female high school students studying in Iranshahr whose homogeneity as pre-intermediate learners was checked via the Nelson Proficiency Test were assigned to two groups: a storytelling group, and a translation group; each group containing 15 students. Treatment lasted seven sessions and it included 50 English proverbs chosen based on the frequency of their use in Google search. In each session, the participants of experimental groups were engaged in learning seven English proverbs. The translation group were presented with L1 equivalents of the proverbs; the storytelling group were presented with a funny story about each proverb. An attitude questionnaire and a test of proverbs were applied prior to and after the treatment. The results of the paired t-test indicated that both storytelling technique and translation were effective in improving learners’ knowledge of L2 (second Language) proverbs. The results of the t-test depicted that there were no statistically significant differences between the two groups in the post-test. These findings have implications for material developers, L2 instructors, and L2 learners about the importance of the use of L2 proverbs.

Reading and reciting the Shahnameh in Persian was popular not only in Persianate lands, like some parts of the Caucasus and Central Asia, but in Ottoman empire as well. Furthermore, some of the stories of the Shahnameh were known through oral tradition. Copying and making illuminated manuscripts of the Shahnameh was another method of spreading the fame of Ferdowsi. Ferdowsi, like many other poets of Iran, had considerable influence on the Ottoman literature. The present article examines translations and imitations of the Shahnameh in Turkish Lands.

In this article, the status of the Persian novel has been investigated via an interdisciplinary approach during the last hundred years. The research starts with the emergence of the Persian novel and continues up to the 2010s/1390s A.H., and it looks into the selected novels from a sociological outlook, i.e., studying literature within its social, cultural, political and historical context. The introduction of modernism into the Iranian society paved the way for the advent of this newly emerging type of literature in Persian literary tradition. Moreover, changes in the political and social structure of the Iranian society led to the establishment and the formation of various periods in the history of the Persian novel. Besides, communication with the modern world and accordingly familiarity with modern world literature through translation had also a considerable role in this process of transformation. To support the claims made in this research, examples will be presented from different novels written during the aforementioned period.

Translated texts have an in-between existence commonly referred to as hybridity; they belong to both source and target cultures, which indicates that hybridity is an inherent characteristic of translation. However, it is not only translated texts that contain hybridity, original texts do too, especially in the case of linguistic hybridity that is caused by non-standard language. All forms of non-standard language have their own sociolinguistic implications; their mere presence in a literary production conveys certain messages, which makes this presence a prominent one. It is equally important to find out what becomes of such language in the process of translation. Therefore, the current qualitative research picked four literary novels that featured at least one-character parading non-standard speech patterns, along with two Persian translations for each novel so that translators' styles could be compared. The target texts were inspected to observe cases of either neutralization or reproduction of non-standard language. The findings proved that most translators gravitate towards normalization, meaning that their readers would not be able to perceive the existence of different speech patterns in the story. Nevertheless, by employing diverse structures and terms, two translators managed to demonstrate that linguistic hybridity existed in their texts. Considering how dissimilar English and Persian dialects are, having transferred non-standard language through the translation process is an impressive accomplishment.