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TERMINOLOGY AND TRANSLATION DIGITAL RESOURCES
The Republic of Serbia applied for the European Union membership in 2009, received full candidate status in 2012 and started the membership negotiations in 2014. The accession process constantly keeps showing a need for high quality translation of the extensive EU documentation. This paper deals with the existing digital resources created from the beginning of the accession process. It focuses on two main projects, developed for translating EU legislation (acquis communautaire) into Serbian: Evronim – multilingual termbase and Evrotekta - bilingual English-Serbian corpus of EU legislation texts. The paper will also bring some reflections on the perspectives of similar digital language resources, as results of language policy and planning activities.
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Even rather similar proverbs and idiomatic phrases can have national nuances. They reflect the view of life and cultural reality typical for the nation in question. They give information about history, religion, manners, ethics, feelings, etc., of a country. However, the interaction between neighbours is a part of culture, and has contributed to cultural exchange. Because the ideas appearing in proverbs and phrases are in many respects universal, their globalisation happens naturally. Idiomatic phrases are challenging to translate because their meaning is not compositionally derived from their parts. This article demonstrates and compares the strategies that have been used for Estonian and Finnish (TL) in idiomatic phrase translations. The source languages (SL) are German and English. Two main translation strategies are presented: domesticating and foreignising. Domestication refers to the strategy in which the translator tries to reduce potential SL-specific elements by substituting them with corresponding TL-specific cultural elements. When using foreignisation as a strategy, translators refrain from making any changes, although cultural elements are divergent in the SL and TL, and they are retained in translations as close to the original as possible. The meaning of the idiom can be divided into two: the core meaning and additional meaning. Using this dichotomy helps, above all, to describe what kind of changes take place in the domesticating process. Idiomatic phrases carry a package of cultural values associated with the SL, and it is not an easy task to discover which culture-specific and language-specific features, and how, are translatable into the TL. In addition, idiomatic phrases can contain various more or less “poetic” elements, like uncommon words, exceptional word order, alliteration or rhyme. Transferring all these qualities to the TL is difficult but would contribute to maintaining the original expressive power, which is an important component of the idiomatic phrase in its native language. The results indicate that domestication strategies have a very important role in translation. Estonian and Finnish translators favour, for instance, substitution. They also add some expressive constituents like alliteration. Very old loan idioms are not domesticated. Particularly older people prefer established translations, even though they can encompass culturally unfamiliar elements. An interesting new phenomenon is direct, word-for-word translation. This kind of foreignising may be due to the speakers’ wish to show their English skills or their expertise. The use of this strategy stresses something special, like belonging to a certain in-group. There are some differences between Estonian and Finnish translations. Sometimes the Finnish translators advance further in the direction of the target language and culture than the Estonian ones. However, this solution seems to be arbitrary, not regular. Finns are keen on using a new calque translation which not necessarily adds to the intelligibility of the text. Some typically Finnish idiomatic phrases, popular especially among the young people, have not crossed the ocean. It would be very interesting to find out if the Finns living or studying in Estonia have absorbed local idioms.
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The paper deals with some problems in translating the names of traditional Bulgarian dishes into English and Russian. It is mainly based on the methodology proposed by two Bulgarian researchers, Sergey Vlahov and Sider Florin, who in 1980 published a study on the “untranslatable” in translations, including the translation of realia. The names of national dishes are considered as “ethnographic realia” (Garbovskii, 2004, p. 483) and are part of every nation’s culture and lifestyle. In my paper I discuss the different approaches to translating realia and give some recommendations on the best possible ways to render the names of Bulgarian dishes into English and Russian.
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The author presents the figure of Zygmunt Bauman as a public intellectual and a translator. Following Walter Benjamin and his essay “The Task of the Translator” and Jacques Derrida and his text “What Is a ‘Relevant’ Translation,” the author concludes that a public intellectual as a translator is persistently confronted with the task of translating statements and postulates from the “language of politics” into “language of practice” and “individual experience”, from the “language of science” into the “language of collective action”, and from the “language of sociology” into the “language of the media.” The author claims that the key category in Bauman’s thinking was neither “liquidity” nor “modernity”, but “socialism as active utopia”. For Bauman, socialism is impossible without a socialist culture, but culture is a practice, i.e. it is an attempt to attune our collective goals aimed at improving the social world. This alignment comes without resorting to the idea of a collective conductor (a program), but by means of resorting to the idea of a translator.
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The role of cultorological science in phenomenologic-hermeneutic process is studied, in accordance with which the poetical translations are done. The principles of defining and interpretation, which are the basis for poetical translation samples creation, are in the focus of the research. It is also stated the relation between such sciences as phenomenology and hermeneutics. In terms of contemporary cultural studies that synchronizes interdisciplinary research at the intersection of linguistic, visual and anthropological turns poetic translation appears as a form of interpretation of the text, that is - as the dialogue of cultural meanings, which is also the interpretation appropriate hermeneutic procedure being denoted by signs meanings. The concept of "interpretation" sense of transformation embedded interactive forms and content of the text according to the culture of the recipient (acculturation). There translated text entry semiosfery in another culture. Other in dialohistytsi concept, the concept semiosfery in culture semiotics, hermeneutics in the interpretation of the concept can be used as a methodological framework for disclosure of cultural and semantic nature of translation activity as a form of cultural dialogue. The combination of cultural and philological approach can help in solving problems - methodological (clarification of "philological" nature of cultural studies as a discourse semantic analysis) and subjectsemantic (semantic clarification cultural nature of translation as an act of culture as a gesture of intercultural dialogue as interpretation). Thus, philological empirical material (literature) is ground for application of cultural techniques, ensuring the implementation of the translation work as a symbolic act of intercultural interaction. Feasibility of using the philosophy of culture and culture as the foundation of poetic translation research methodology determined by the specifics of its subject, which is the value-semantic aspect cultural activities; meaning of being human - information, emotional and expressive values that are objectified in the relevant cultural sites both in their signs. Signs of acquiring additional values are converted to symbols and symbolic make symbolic polyphonic complexes that are interpreted as "text". Poetic translation - interpretive work is the subject of culture as a representative of the text, which, in turn, hides the cultural subjectivity "face" (in the sense levinasivskomu) Other. The concept and interpretation of the text could be taken as the central concept of the dialogic approach to analyzing the phenomenon of translation as interpretation and understanding of the meaning of culture. These categories certify organic link cultural studies and philosophy of dialogue and at the same time, with the scientific area as phenomenology and hermeneutics. For the "dialogue" as a dialectic sense of self and otherness of the text in its literal translation from the Greek «dialogos» («dia» - a through movement, penetration, «logos» - word, speech, sense) means "the interpenetration of meaning." Carriers cultural meanings are people and texts alike may participate in the dialogue. According to leading Ukrainian modern philosophers dialohisty (VA Malakhov, EV Bilchenko etc.) dialogue - is a complex polymorphic formation, which is divided into forms and types depending on the carrier semantic systems. Intertextual dialogue - the interaction of signs, including verbal interaction (discourse), which originates from the Greek adversarial principle ("agon") and is now represented by developments in post-structuralism linguistic and semiotic discourse. Views on families as the core (structure), with which the story develops (broadcasting) vary in the degree of expression structuralist approach to internal form of expression and the degree of mobility (in "pure" structuralism - sememe like the Lacanian unconscious / Register Real, "a structured, as it "- static). Based on the fact that any translation is created using a harmonious combination sememe and morpheme that reflect the culture of the identity of the individual positions as part of the culture at some point in its development, we can look at the concept of words as the moment another cultural affairs translation. Hermeneutics is based on significant positions of speech and language in human life. Given the fact that hermeneutics is inextricably linked with the word in its broadest sense, it can be concluded that it is also completely permeated with the philosophy of culture and as a result, such a science as cultural studies. The word itself can be considered as a phenomenon of language, and hence category and is a science as phenomenology. Thus, phenomenology, despite all their differences of hermeneutics, can be considered from the standpoint kulturolohiyi.Takozh should pay attention to this cultural element as time (era) in which the translator-interpreter creates its translation. Dependence culture of the time is indisputable, because culture, like any born, develops, degraded, dying and this process takes a certain time period.
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The history of the ascetic works composed by the Flemish Jesuit Franz Coster (1531–1619) and their translations into Polish and “prosta mova” are considered as an interesting example of the 17th-century literary contacts in Europe and an example of the spread of Catholic works among adherents of Orthodoxy. Coster’s Bulla super forma iuramenti professionis fidei (1576) was originally intended to members of the Catholic Sodality of the Blessed Virgin Mary in Cologne. Two Polish-language reversed editions entitled Skarb duszny (1582 and 1594) served as a source of a concise text of admonition written in “prosta mova” to the confession Nauka i priklady, which can be found in two editions of the 17th-century Orthodox Vilna’s Poluustav: ca. 1637–1640 and ca. 1643–1644. The Polish translation later was taken as a basis for drawing up a manual of confession Nauka o tainie svyatogo pokayaniya (1671) published in the Kiev Monastery of the Caves. The question of the translator from Latin into Polish as well as the translator from Polish into “prosta mova” remains open.
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Some peculiarities of the translation of Holy Scripture fragments in the texts of baroque sermons are discussed in the paper. The author analyzes the features of the national language testified in the translations, and concludes that the preachers studied gospel stories creatively, made them more stylistically expressive, which can be explained by the specificity of homiletic work.
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Addressing the issues of Ukrainian-Greek relations XVII-XVIII centuries and directly manuscript heritage (which is an expression, the genetic code of the nation) there is a need of specific aspects of the research presented problems. Such knowledge is essential for understanding of the main provisions of parallelism and features of the spiritual culture of Ukraine and Greece, namely the state of handwritten heritage identification and rebirth of new or half-forgotten names of monks, compilers, copyists, translators, miniature, engravers and others. Greek hierarchs took manuscripts of the Greek monasteries and brought a gift at ambassadorial missions or during joint of religious assemblies or councils. These offerings dearly prized hierarchy and power receiving side. After all, except the internal filling valuable texts gifts folios often had valuable salaries, with the addition of precious stones and enameled, golden cover, or paste, etc. Not left behind and educators that brought the manuscript for educational purposes. Translators used to create instances of the original foreign-language copies of the so-called transfer-cripples. Scribes accessed manuscripts as to the sources, in which the samples were corrected foreign language, such as the Slavic books. Handwritten codes often became a mean of trade. Greek merchants took with them valuable manuscripts and sold them as a commodity. And representatives, such as the Greek minority in Ukraine, bought the manuscript for the needs of the church service, for training, or in memory of the homeland. Greek monks themselves often deliberately sold manuscripts foreigners. Reasons for such sales were several: to protect the manuscripts from destruction of the sanctuary that were threatened by Islamic or Catholic conquerors; to rescue books from numerous fires, often arise in Greece towards preserving the handmade treasures; to earn funds for the maintenance of monasteries, due to exorbitant payments of taxes to the Turks led to impoverishment, and often destroy these monasteries. If this is Greek, the original handwritten memo, you should know what level reaches the value of this monument as a cultural value. If that was formed on the model of the Greek new book then again, are there issues such as goal pursued by the compiler, creating new code? The most popular reason for which the manuscripts were created was that they were often copied for an order. The original Greek literature was rewritten by scribes as a gift or for personal needs of the customer. And usually, the original Greek manuscripts left Slavic lands, together with the Greeks, leaving only copies and translations on the place of origin. Based on the above information and a preliminary study of two codes vat. Gr. 39 ya. 213 and Vat. Gr. 717I it can be argued that this monuments of local origin. Lenten lean created for church practical needs and has been rewritten from the original Greek in Kiev. A compilation has the character of books-translations and even the author is the first part – Nicholas Cabasilas. So, Kiev’s manuscripts created in Kiev, for Kiev’s needs, fall as a donative to Moscow (with a warning about a curse on the extinction event), disappear and reappear in Italy in the Vatican Library. One ordered manuscripts belonging to the handwritten school monuments of Moscow, employing Ukrainian interpreters, compilers, copyists, is a code of 1597, now preserved on Mount Athos in Panteleimon Monastery, which is the originator Yerofei Kukuzelis . To study the work Yepyfaniya Slavinetsky as an interpreter and compiler of Greek manuscripts we refer to 2 volumes of Greco- Latin Slavic Code – Leksikonu 1766. Indeed in the Slavic and Ukrainian practice directly, there are two types of Greek manuscripts: 1) the original Greek manuscripts, and 2) the manuscript of local origin. Parallel development of the manuscript heritage of the Ukrainian and Greek culture was the fact that, that due to the common religious rites Ukraine was interested in borrowing and the studying of the Greek language, letters, liturgical texts, etc. According to the model of Greek books were created Church Slavonic and multilingual mixed handwritten version translated as, educational and liturgical literature. The special features of spiritual and cultural development of Ukraine and Greece belong to the local impact of handwritten books that were rewritten by Ukrainian scribes. These effects made translated and rewritten codes different from the original. These differences are often seen as elements of heresy or damage to books, but this is another manifestation of the understanding and presentation of the texts that were carried out according to the Slavic (Ukrainian) perception of Greek literature. This work presents Ukrainian names, engaged in translation, copying, ordering of Greek books of the local origin.
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The Author focuses his attention on the analysis of culturological analysis of poetical translation as a process of dialog of cultures. At the same time the Author has chosen the semiotic approach to dialogicity as an interpenetration of senses. The Author affirms that from culturological point of view poetical translation is a form of text interpretation presupposing dialogic transformation of the translated text into the semosphere of the Other's culture. Thus the Author of the article considers it possible to combine culturological and philological approaches which appears necessary for solving two problems. The first problem is to define the "philological" nature of culturology as a discourse of text semantic analysis as well as definition of cultural and semantic nature of translation as an act of culture, a sign of intercultural dialog and interpretation. For the purpose of reaching goals set in his article the author changes emphasis of viewing the notion of archetypes (culurological concept proposed by C. Jung) and looks at them from point of view of literature science. The Author defines three initial notions: "sense" as a definite sense, "text" as an exterior form of sense wording and "interpretation" as a method of reading. These very notions are those directing coordinates for definition of polisemantic notion of dialog taking place between the reader and the text. In its turn this dialog is the basis of germeneutical interpretation. The Author presents specifics of hermeneutical dialog in the discourse of poetic translation. This specifics consists in definition of semantic matrix of culture lying behind the spiritual diversity of the author's being. V. Tsybulko defines three levels of this matrix (the "Tree of Culture"). These levels are: the signs and symbolic level (verbal and non-verbal texts of culture, spiritual values); the communicative level (hidden sense of these texts) and the genetic level (cultural prototypes – archetypes). On the ground of these levels two stages of an adequate translation are defined (in the broad semiotic sense of the word "translation"). The first stage is understanding of senses of the original text and the second stage is transformation of senses into the context of the target culture.On the ground of cultorological concept proposed by C. Jung about selfness of the text and availability of archetypes in it V. Tsybulko notises that it is important to view archetypic nature of lyric poetry not just on culturological level but on culturological and temporal level. Viewing the dialogical nature of poetic translation on the ground of such notions as Me, the Other and the Third (the result of their interaction) V. Tsybulko emphasizes the necessity of translator's choosing sememes bringing his Self closer to the Self of those the translation is aimed at. It is necessary for omitting the gulf of cultural tradition. For describing the role of poetic translation the Author of this article uses such notions as the "Universal Presentive Code" (UPC) which presupposes presentive relations and the "Universal Existential and Semantic Code" (UESC) presupposing spiritual and semantic communication. The last notion is a key one for dialog taking place within the phrames of poetic translation.In the result of analyses of semantic translation hermeneutic procedure V. Tsybulko defines two approaches to the process of text interpretation which have appeared in the up-to-date culturology. One of these approaches can be defined as the classic approach ("immanent" approach) in this case the source text is the basis for creating translation from point of view of the language science. The second approach is "transformational" approach. In this case significant changes are brought to the source text which entails its complete deconstruction. The Author of this article brings these approaches into correlation with philologic trends of "Alienation" (here the immanent approach is meant) and "Domestication"(transformational approach to translation as dialog is meant). In judgment of the Author of this article during poetical translation dialog of cultures takes place in case with transformational translation. This article is a part of its Author's dissertation research ("Poetic Translation as a Phenomenon of Cultural Senses Interpretation") and it contains a number of questions he is going to answer during his further scientific work. V. Tsybulko's article "Poetical Translation as Manifestation of Dialog of Cultures" meets requirements of the State Commission for Academic Degrees and Titles and can be recommended for publication.
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In the present article, a remarkable phenomenon is brought to the attention of those interested in early Chinese translations of Buddhist texts: false friends in the Fanfanyu (T54n2130). Baochang’s Sanskrit–Chinese lexicon that was compiled as early as 517 AD reveals some curious examples of faux amis. In the present contribution, this case will be illustrated with references from the Shanjian lü piposha (T24n1462), a 5th century Chinese translation of the Samantapāsādikā, Buddhaghosa’s commentary on the Pāli Vinaya. The fact that Baochang did not realise that this text was not translated from Sanskrit, inadvertently gave rise to some interesting jeux de mots.
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The Arabic version of the Pentateuch in MS Paris BN copte 1 (14th century) was basically translated from the Bohairic Coptic version which is set in parallel columns to it. The comparison of the two versions is sometimes very instructive regarding the transition period in which the main language for the Copts in Egypt was Arabic, but Coptic was not completely forgotten. The translation choices of the Arabic word لعل are examples of changes in meanings, connotations and functions of that word in Middle Arabic in general, and under the influence of Coptic in particular. The studies of Joshua Blau on Christian-Arabic and Judaeo-Arabic of the Middle Ages, and of Ariel Shisha-Halevy on the Bohairic dialect are extremely important for establishing any study of this kind.
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The rebirth of the Greek culture is one of the unique characters of the renaissance humanism which makes it different from other renaissance movements. In that played the new Latin translations of the Greek classics crucial role which were pre-determined for the whole period by programming activity of Leonardo Bruni. This study analyses both the method (‘how?’) and motivation (‘why and what?’) of this revival. Firstly, the modern translation method of Bruni is interpreted which finds the essence of the text in its sense, presenting the historical-philological background of the method in the view of the contemporary intellectual schools and its complex linguistic aspects. Secondly, it discovers those literal motives, actual reasons and personal incitements according to that the Greek authors and works were chosen to be translated and purposefully ordered.
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The author claims that word-order shifts take place in the course of the translation of almost every sentence of translated texts, regardless of language-pair and direction of translation. Some of these shifts are obligatory, since without them we would not get a grammatically correct TL sentence. Another class of word-order shifts is not obligatory but optional. Optional word-order shifts are performed in order to ensure the cohesion of the TL text. Obligatory word-order shifts which lead to a grammatically correct TL sentence may distort the communicative structure: cohesive ties get loose, unimportant elements get highlighted and important elements are blurred. Many optional word-order changes are performed in order to preserve the communicative structure of the sentences, and thus the cohesion of the text. The present paper will discuss the different types of optional word-order shifts in translation from Hungarian into IE languages and vice versa.
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This article is a transcript and French translation of four chapters (3 to 6) of Book 2 of the Latin manuscript by the Jesuit F. X. Eder on the missions or reductions in the Amerindian nations of the Moxos and Baures. It is the continuation of the five first articles on the Jesuit missions in the now Bolivian Amazon basin in the 18th century, entitled: 1. Lima, Peru, and their inhabitants in the 18th century. 2. Jesuit missions in the now Bolivian Amazon basin in the 18th century. 3. Quality of the soil and description of the Indians. 4. Constructive works, believes and superstitions of the Indians, and how to convince them of joining a reduction. 5. Trees, fruits, plants and mammals.
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This paper analyzes the spiritual background of the Mura Region Slovenian priest Števan Küzmič’a (1723–1779) oeuvre, especially the circumstances and sources of his translation of the Bible, looking for the answer if he really translated the New Testament from Greek as it is stated in the title. Hungarian Calvinists were provided with two translations of the Bible when the Slovenian version was made, thanks to György Bárány and János Szabó Sartorius. The structure, content and message of the forewords written by József Torkos to Števan Küzmič’s Slovenian and András Torkos’s Hungarian translation of the Bible is similar. In Küzmič’s case the use of Hungarian patterns can be proved by borrowings from Hungarian, word formation based on Hungarian models as well as Hungarian governments and idioms. Števan Küzmič aimed at the purity of the Mura Region language but he had to borrow also from other languages to translate the complex Biblical text properly. He created a great work for Slovenians, raising the Mura Region Slovenian onto the level of a standard language.
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The issue regarding whether or not a translation of a text corresponds to the original has existed since time immemorial. The book of Sirach speaks of this issue when it says: “Please, read kindly and carefully, and be forgiving for those places where it would seem to anyone that, despite our consisten work on the translation, we could not choose the right words” (Prologue 15-20). In the past quarter of a century, the Church has responded with great interest to the Catechism of the Catholic Church (CCC), which is revealed by the fact that it has been translated into various languages. Are there any differences between the first Polish edition of the CCC and its French “original”? This article attempts to answer this question by examining a few differences between the Polish and French version of the CCC’s sections on the Church, specifically numbers 770, 771, and 774. These differences may explain why people receive and respond differently to the teachings of the Catholic Church. In order to provide more sound insight, this article also refers to the Latin text of the CCC, since this is considered the standard within the Church. In addition, English, Italian and Russian versions of the CCC were also consulted in the process of conducting a comparative analysis.
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