Hello readers...
We have paper on the comparative Studies and translation studies in our syllabus. In that we have to study various articles on that particular subject. So in this blog i would like to talk about two articles from the unit 3.
6) GN Devy, “Translation Theory: An Indian Perspective”, In Another Tongue: Essays on Indian English Literature. 1993.
7) A.K. Ramanujan, “On Translating a Tamil Poem”, Collected Essays of A.K. Ramanujan, ed Vinay Dharwadkar. Oxford University Press, 1999.
“Translation and Literary History: An Indian View" - Ganesh Devy
Introduction:-
The relevance of translation in propagating literary movements across linguistic frontiers is discussed in this article.Ganesh Devi begins with Christian metaphysics and ends with Indian metaphysics in this article.The roots of literary movements and literary traditions are among the many acts of translation. The aesthetics of translation have received little consideration, and translations are usually viewed as unoriginal.
TranslationUnoriginal The Origin/The Other
1)'Translation is the wandering existence of a text in perpetual exile,' says J. Hillis Miller.
2)Exile and travel are all part of the Christian concept of the Fall.
3)Christian Myth: The Crisis of Babel
4)Translation is an exile in Western metaphysics, a fall from grace; and the mythological exile is a metaphoric translation, a post-Babel crisis.
5)No critic has taken a firm stance on the precise location of translations in literary history.
Key Argument:-
1)Roman Jakobson is...
In his essay on the linguistics of translation, Roman Jakobson offered a three-part taxonomy of translations:
(A) those that transfer from one verbal order to another within the same linguistic system
(B) those who move from one language system to another, and
(C) those that move from one system of signs to another (Jakobson, 1959, pp. 232–9).
2)J.C.Catford…
J.C.Catford presents a complete declaration of theoretical formulation about the linguistics of translation in A Linguistic Theory of Translation, in which he seeks to differentiate several linguistic levels of translation. Because translation is a linguistic act, any theory of translation must be based on linguistic theory, according to his main premise: 'Translation is a linguistic operation: the process of substituting a text in one language for a text in another; thus, any theory of translation must be based on a theory of language - a general linguistic theory.'
Analysis:-
During the nineteenth century in Europe, several disciplines of humanistic knowledge were grouped into three categories:
1. European comparative studies
2. Orientalism in the Service of the Orient,
3. Anthropology for the rest of the world (Anthropology for the Rest of the World)
Following Sir William Jones' 'discovery' of Sanskrit, Orientalism became increasingly important in European historical linguistics.
Problems in translation studies:-
The translation issue is more than just a linguistic one. It's an aesthetic and ideological issue with significant implications for literary history.Literary translation is more than just rewriting a work in a different set of signs. It is the copying of an ordered sub-system of signs from one language into a related language's comparable ordered sub-system of signs.
Conclusion:-
There are areas of significance that are shared across two related languages, as well as areas of significance that can never be shared, according to comparative literature.The soul does not lose any of its intrinsic value when it moves from one body to another. This metaphysics guides Indian ideas on the link between form and essence, structure and significance.The essential test of a writer's ability is his or her ability to change, translate, repeat, and revive the original. In that way, Indian literary traditions are fundamentally translational.
Work cited:-
Catford, J. C. A Linguistic Theory of Translation: An Essay in Applied Linguistics. Oxford University Press, 1965.
● Devy, G. N. “Literary History and Translation: An Indian View.” Traduction Et Post-Colonialisme En Inde — Translation and Postcolonialism: India, vol. 42, no. 2, 2002, pp. 395–406., https://doi.org/10.7202/002560
● Jakobson, Roman. "On Linguistic Aspects of Translation". On Translation, edited by Reuben Arthur Brower, Cambridge, MA and London, England: Harvard University Press, 2013, pp. 232-239.https://doi.org/10.4159/harvard.9780674731615.c1
On Translating a Tamil Poem By A. K. Ramanujan
Introduction:-
1)The article begins with a discussion of world literature.
2)'How does one translate a poem from another time, another culture, another language?' Ramanujan wonders.
3)Translation, the conveyance of poems from ancient Tamil to modern English; the perils, the damages in transit, the secret paths, and the lucky bypasses are the subjects of this study, not the intriguing exterior history of this literature.
4)Ramanujan gave several instances of Tamil poems that he translated into English and discussed the problems he encountered during the process.
RAMANUJAN’S CONCEPTION OF TRANSLATION.
According to Susan Bassnett and Harish Trivedi, who wrote the article,
1)Ramanujan primarily considered translation in the context of poetry in his published work, and envisioned it as a multi-dimensional process in which the translator must deal with his or her material, means, resources, and objectives on multiple levels at the same time.
2)Ramanujan was well aware that even the most meticulous translator's care and skill would not be enough to address the issues of attempting what John Dryden had dubbed metalinguistics in 1680, the practise of 'changing an author word by word, and line by line, from one language into another.'
3)Ramanujan derived his ideas on "outer" and "inner" poetic form from two culturally disparate sources. On the one hand, he owed the distinction to Noam Chomsky's analysis of surface and deep structure in discourse, as well as Roman Jakobson's structuralist analysis of poetry grammar, particularly the latter's distinction between'verse instance' and'verse design.'
4)Ramanujan also applied the distinction between outer and inner form to his own practise as a scholar and poet when he said, "English and my disciplines (linguistics, anthropology) give me my 'outer' forms –linguistic, metrical, logical, and other such ways of shaping experience; and my first thirty years in India, my frequent visits and fieldtrips, my personal experiences, my personal experiences, my personal experiences, my personal experiences, my personal experiences, my personal experiences, my personal experiences.
5)My substance, my 'interior' shapes, pictures, and symbols come from Kannada, Tamil, the classics, and folklore. They're all connected, and I'm no longer sure where they're coming from.
6)Ramanujan's distinction between outer and inner form, which he formulated in the late 1960s or early 1970s, is strikingly similar to Julia Kristeva's distinction between 'phenotext' and 'genotext,' which she developed around the same time from the same structurallinguistic sources but applied to a post-structuralist psychoanalytical theory of signifying practises. (Susan Bassnett and Harish Trivedi)
Key Argument:-
"Poetry is that which is lost in translation," Frost once observed.
The anthropologist Evans-Pritchard used to remark that if all the European reasons for atheism were translated into Azande, they would come out as arguments for God. Such observations debunk the frequently accepted belief in 'literal' translation.
Woollcott said that English does not have leftbranching options, but that they are unusual.
Leftward syntax is used in Hopkins' and Thomas' poetry for specific poetic effects, and it alternates with other, more 'reguplar' sorts of English sentences. Leftward syntax is neither quirky, literary, or offbeat in Tamil poetry. However, it is a common occurrence in everyday 'natural' speech.
Analysis:-
Translation entails not just the translation of text, but also the translation of time, culture, and language.
There are issues with translation.
Every poem belongs to a set, a family of sets, a landscape, or a genre.
He starts with the sounds when interpreting the Tamil poetry Ainkurunuru 203. He discovers that Tamil has a vastly different sound system than English. For example, Old Tamil features six nasal consonants: labial, dental, alveolar, retroflex, palatal, and velar-m, n, n, n, n, n, n, n, n, n, n, n, n, n, n, n, n, n, n, n, n, n, n, n, n, n, n
How should a six-way system be translated into a three-way English system (m, n, n)? Long and short vowels exist in Tamil, but diphthongs and glides exist in English (or most English dialects).
For instance, in Gujarati
Conclusion:-
Not only must the translation represent the original, but it must also represent the original. In a twofold loyalty, one walks a tightrope between the To-language and the From-language.
A translator is an oath-bound artist.
a counter-argument to the Frost
Tunnel - work from both sides of the mountain - meet in the middle - what if they don't meet? - counsellor answered - 'if they don't meet, we'll have two tunnels instead of one.'
We will have two poems instead of one if the translation in another language is not near enough but nevertheless succeeds in 'carrying' the poetry in some way.
Work cited:-
Bassnett, Susan, and Trivedi, Harish. “‘A.K. Ramanujan’s Theory and Practice of Translation.’” Post-Colonial Translation: Theory and Practice, Routledge, London, 2005.
Ramanujan, A.K. “On Translating a Tamil Poem.” The Collected Essays of A. K. Ramanujan, Oxford University Press, New Delhi, 2013, pp. 219–231
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