Barkhudarov Language And Translation

[Cecile Lilien]

MangironC. (2008). El tractament dels referents culturals a les traduccions de la novella Botxan: la interacci entre els elements textuals i extratextuals [Doctoral dissertation, Universitat Autnoma de Barcelona]. -0124108-125537/cmh1de1.pdf

Olk, H. M. (2001). The translation of cultural references: An empirical investigation into the translation of culture-specific lexis by degree-level language students [Doctoral dissertation, University of Kent]. =uk.bl.ethos.392709

In the field of translation, a translation unit is a segment of a text which the translator treats as a single cognitive unit for the purposes of establishing an equivalence. It may be a single word, a phrase, one or more sentences, or even a larger unit.

When a translator segments a text into translation units, the larger these units are, the better chance there is of obtaining an idiomatic translation. This is true not only of human translation, but also where human translators use computer-assisted translation, such as translation memories, and when translations are performed by machine translation systems.

Vinay and Darbelnet took to Saussure's original concepts of the linguistic sign when beginning to discuss the idea of a single word as a translation unit.[1] According to Saussure, the sign is naturally arbitrary, so it can only derive meaning from contrast in other signs in that same system.

However, Russian scholar Leonid Barkhudarov[2] stated that, limiting it to poetry, for instance, a translation unit can take the form of a complete text. This seems to relate to his conception that a translation unit is the smallest unit in the source language with an equivalent in the target one, and when its parts are taken individually, they become untranslatable; these parts can be as small as phonemes or morphemes, or as large as entire texts.

Susan Bassnett widened Barkhudarov's poetry perception to include prose, adding that in this type of translation text is the prime unit, including the idea that sentence-by-sentence translation could cause loss of important structural features.

Swiss linguist Werner Koller connected Barkhudarov's idea of unit sizing to the difference between the two languages involved, by stating that the more different or unrelated these languages were, the larger the unit would be.[3]

One final perception on the idea of unit came from linguist Eugene Nida. To him, translation units have a tendency to be small groups of language building up into sentences, thus forming what he called meaningful mouthfuls of language.

According to this point of view, a translation unit is a stretch of text on which attention is focused to be represented as a whole in the target language. In this point of view we can consider the concept of the think-aloud protocol, supported by German linguist Wolfgang Lrscher: isolating units using self-reports by translating subjects. It also relates to how experienced the translator in question is: language learners take a word as a translation unit, whereas experienced translators isolate and translate units of meaning in the form of phrases, clauses or sentences.

Here, the target-text unit can be mapped into an equivalent source-text unit. A case study on this matter was reported by Gideon Toury, in which 27 English-Hebrew student-produced translations were mapped onto a source text. Those students that were less experienced had larger numbers of small units at word and morpheme level in their translations, while one student with translation experience had approximately half of those units, mostly at phrase or clause level.

This article highlights the problems of translating medical terms from English to Uzbek. In addition, effective strategies that can assist in translating medical terms from one language to another are discussed.

Barkhudarov L.S. Contextual meaning of the word and translation / L.S. Barkhudaro // Sat scientific tr Mosk. Pedagogical Institute of Foreign Languages. Moscow: Moscow Publishing House. Ped Institute of Foreign Affairs Languages - 2009 - Issue. 238. - 113-124 s

This research considers issues of interaction between language and culture; it studies the phenomenon of lacunarity in general, as well as identifying lexical gaps in olonkho texts and ways of eliminating them in translation. Here, we investigate the need for more in-depth study of the translation of works of art in which a culture-specific component has a high degree of presence; the importance of studying the lacuna phenomenon as one of the main factors influencing translation, and, in turn, the need to study to the misunderstanding of a text by a foreign reader. The problem of translating culturally related phenomena necessitates a description of their origins and development, and attention to notions of linguistic worldview and linguistic universals regarding culture-specific vocabulary, including lexical gaps.

Translation of works into world languages allows for expanding the horizons of existing experience and serves as an instrument of transmitting and conserving the epic and folklore traditions of the ethnic communities under study. The importance of this topic is justified by the special features in the development of traditional societies in the modern era; the cultural heritage of these societies is under the threat of extinction because of the processes of globalization, which are aggressively penetrating various areas of human activity, including the cultural sphere.

Olonkho is the largest genre of Yakut (Sakha) folklore, encompassing representations of the Yakut people regarding the creation of the world, the system of moral values, traditional beliefs and customs, and their linguistic and cultural abundance. In 2005, UNESCO proclaimed the olonkho epic as a Masterpiece of Oral and Intangible Heritage of Humanity; hence, there is a need for creating olonkho translations into other world languages. But long before UNESCO drew attention to the Yakut epic, I was conducting preparatory work for the translation of such an epic. In 2003, the concept of a translation from the Yakut language into English was completed, and a team of translators was assembled. That year, the Department of Translation at the Faculty of Foreign Languages of the M. K. Ammosov Yakut State University (now known as the Institute of Modern Languages and International Studies of the M. K. Ammosov North-Eastern Federal University) came up with an ambitious large-scale project for the English translation of the most widely known and popular Yakut epic, the olonkho Djuluruyar Njurgun Bootur by Platon Oyunsky.

Unlike the Russian translation of 1975, this translation of Oyunsky's epic into English was made directly from the Sakha (Yakut) language. At the pre-production stage, scrupulous scientific research work was conducted as well as preliminary translation work. At long last, the full-text English translation of all nine songs of the olonkho Nurgun Botur the Swift as written by Oyunsky (Oyunsky 2011) was published in 2014 by the Renaissance Books Publishing House in Folkestone, England, United Kingdom.

Songs 5 and 6 of the Yakut heroic epic olonkho Nurgun Botur the Swift by the prominent Yakut writer Platon Oyunsky were used as experimental material (Oyuunuskai 1959; 1960). The English translation was made at the Department of Translation of the M. K. Ammosov North-Eastern Federal University. The main reason for the choice of the experimental material was the fact that the Yakut language as used in olonkho is artistically rich and colorful. As such, it was assumed that it would contain a large number of lexical gaps, as it would be highly unlikely that it would easily be transformed into an equivalent form in the English language.

The comparison of semantically similar lexical units from two different language systems helps to reveal if they are directly mutually translatable. If not, then it is reasonable to hypothesize a lexical gap as the source of the difference. For instance, in comparison with the Yakut language, the following lexical gaps in English were identified.

The above comparison of the Yakut and English terms referring to kinship shows that the two languages are rather different. In the Yakut language there are different words to describe father's relatives, mother's relatives, elder relatives, and younger ones, but not in English.

It is important to note that this is not a question of polysemy. The aforementioned examples overlap in their general components of meaning, but the spectrum of their differential semantic components is wider for the Yakut terms than for their English counterparts. The meaning of a word is not its most elementary semantic unit; there are other smaller meanings, semes, which produce meanings not by an elementary mechanical addition, but by certain hierarchies. A speech act presupposes the actualization of the relevant meanings of lexical units; however, it is also the case that while certain semes or components are expressed, others that are not relevant to the communicative situation may be neutralized (i.e., lose their meaningfulness).

Many factors come into play when translating lexical gaps: linguistic, cultural, psychological, contextual, and stylistic, as well as the need to translate not only the objective meaning(s) of a lexical unit, but also its connotative signification, which reflects its use within a particular sociocultural environment. The comparative analysis between the Yakut kinship terms drawn from songs 5 and 6 of the Yakut epic olonkho with their lexical near-equivalents from the English language shows that these terms differ with respect to the semantic structure of their constituting semantic element (i.e., semes). Based on the results of the analysis, it is safe to say that the Yakut kinship terms have a broader range of differential semes and by extension a more hierarchically organized semantic structure than the terms of kinship in the English language. This implies that in order to convey the same notion expressed in the Yakut language by a single term, a speaker of English must resort to employing different lexical strategies, such as circumlocution, neologisms and/or adoption of loanwords. Thus, we identified ten lexical gaps in the English language corresponding to ten Yakut kinship terms based on olonkho.

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