Reception Theory in the Modern Arabic Novel

2017

Sanaei Ghaznavi is one of the great poets of the fifth and sixth century AD. He was at a time when Arabic culture and literature dominated all Muslim-dominated areas. It seems that two main factors were the causes of the influence of Arabic culture and poetry on the poetry of the fifth century: a) the increasing combination of Persian language with Arabic terms and combinations; b) the enthusiasm and tendency of the poets to the Arabic culture. In most of his stories, Sanai has used words, combinations, phrases, proverbs and symbols of Arabic culture. The present study seeks to analyze the influence of the Arabic culture of the Umayyad, Abbasid, and Andalusian periods on the Sanaei poetry through a descriptive-analytical method focusing on the French school of comparative literature. To reach this goal, firstly, the points of view on the influence of Sanaei on Arabic culture and poetry were stated in the introduction; then the reflection of Arabic culture and literature on the poet&...

گلستان هنر, 2020

«مداد الخطوط» یکی از رسالات مشهور در آموزش خوشنویسی است که به‌واسطهٔ انتساب آن به میرعلی هروی در میان محققان و خوشنویسان معاصر اعتبار یافته و مورد استفاده و استناد مکرر قرار گرفته است. مقالهٔ حاضر به بررسی اصالت محتوایی و مسئلهٔ انتساب این رساله می‌پردازد. طبق این بررسی، «مداد الخطوط» رساله‌ای جعلی به‌نام میرعلی هروی است که متن آن اقتباسی ناشیانه و آشفته از دیگر رسالات خوشنویسی است. عمدهٔ متن این رساله برگرفته از «سواد الخط» مجنون رفیقی هروی است که با مطالبی از دیگر رسالات خوشنویسی، از جمله «رسم الخط» مجنون رفیقی هروی، «اصول خط» عبدالله صیرفی، و «اصول و قواعد خطوط سته» از فتح‌الله سبزواری آمیخته شده است. باور به اصالتِ «مداد الخطوط» تحلیل‌هایی نادرست را به‌ویژه دربارهٔ احوال و آثار میرعلی هروی و سلطانعلی مشهدی از سوی محققان خوشنویسی رقم زده است. As a famous treatise in teaching calligraphy, “Midād al-Khutūṭ” has been frequently used and referred to by contemporary scholars and calligraphers as a result of being a work ascribed to Mīr-‘Alī Hirawī, the prominent Persian calligrapher. The present essay would test the authenticity of such a work and reassess this treatise’s status in the history of calligraphy. The results indicate that “Midād al-Khutūṭ” is not a genuine treatise and not a work by Mīr-‘Alī Hirawī, but a poor, disorderly adaptation of other treatises in calligraphy. The major part of this work has been taken from “Savād al-Khaṭ” by Majnūn Rafīḳī Hirawī, mingled with some notes and subject matters from other treatises, including “Rasm al-Khaṭ” by Majnun Rafiḳi Hirawī, “Usūl-i Khaṭ” by ‘Abd Allāh Ṣayrafī and “Usūl wa Ḳawā’id-i Khuṭūṭ-i Sitta” by Fath Allāh Sabziwāri. Belief in the authenticity of “Midād al-Khutūṭ” treatise has brought about some false evaluations and analyses, especially of Mīr ʿAlī Hirawī’s and Sulṭān ῾Ali Mashhadi life and career by scholars in the field of calligraphy.

2018

Alzahra University, 2021

The present study, using the "descriptive-analytical" method, aims at identifying the methods of communicating the sense of proverbs through linguistic comparisons in order to provide more practical methods in translation of proverbs. Utilizing the Arabic and Persian translations of two Shakespeare’s plays "Hamlet" and "The Taming of the Shrew", the authors of this study seek to know how and in what ways and to what extent, the translators have been able to communicate the sense of English proverbs and when and in what ways they have employed literal, free or other types of translation. The study of Shakespeare's use of proverbs showed that this author used many proverbial similes to illustrate the characters in the play and to have a greater influence on the audience. In case of anti-proverbs, it was found that Shakespeare's conversion of a proverb into an anti-proverb presents a major challenge to translators. Translation of anti-proverb, however, is far more challenging than the proverbial one because of the addition of the humorous dimension to the proverbial features. Regarding the methods and techniques and viewing the translation of the proverbs in a formalist way, it can be seen that translators have chosen one of the three techniques to meet the challenges of translation, including omission, footnote, and cultural (proverbial) equivalence. About omission, only 6 of the 140 proverbs found in the surveyed data were abandoned untranslated by some translators. This inaccuracy, which may have been intentional or inadvertent, was found in the works only 4 of the 12 translations. Next, footnotes are the methods that some translators have used to explain proverbs and the cultural traits in them. Totally, the number of footnotes in Arabic translations exceeds the Persian ones. Most footnotes have deciphered the mystery in the proverbs. As a result, these proverbs have become more explicit than the proverbial ones. On cultural (proverbial) equivalence, it should be noted that this expression refers to a method whereby one proverb from the culture of the target language is found to be used as a proverbial equivalence for the source language. Of all the translations, there are only three cases that have used this technique. Furthermore, translators' approaches to proverbs were found to be divided into four categories: literal translation, defamiliarization, lexical enhancement, and Arabicism. The dominant approach in Arabic and Persian translations of the proverbs in these two works is the literalist approach and the translation unit is the word. In translating the literary devices (similes, metaphors, and kenning or metonymy) in the proverbs, translators have replaced the literal word from the target language with the word from the source language rather than trying to replace the structure or concept from the target language with that of the source language. Although there have been cases where translators have replaced structure or concept, the number is far below the literal replacement. In defamiliarization approach, the translators have relied on the appeal of the audience rather than emphasizing expressiveness of the concept and have considered the audience's knowledge of rhetoric as a must. It is as if in an unwritten contract, an agreement was reached between the translator and the reader in which the translator merely puts the word's identity in the footnote and transfers them to the target language with the same clothing they were wearing in the source language. It is up to the reader to take on the hassle of communicating with them and removing the feeling of strangeness from their faces. About elongation, although in the Arabic language most of the semantic burden rests on the vocabulary (and a word can be a translation of several English words), there is also a great deal of lexical increase in Arabic translations. What is important in this approach is that female translators have used more words in their translations in comparison to the male ones in both languages (viz. Arabic and Persian). On Arabicism (writing Arabic), it can be said that through viewing one of the Persian proverb dictionaries, it is easy to see that, with the exception of Qur'anic and hadith proverbs, the number of Arabic words used in proverbs is very low. But in the present study, the approach of the Persian translators' [except (Adib, 2006)] to translating English proverbs is in contrast to the approach of the makers of Persian proverbs. These translators have used many Arabic vocabularies and its features, such as the nunation (tanwin), and consequently a greater lexical diversity is found in Persian translations. In conclusion, the comparison of the methods and approaches used in translations of English proverbs by Arabic translators with those of Persian ones showed that first of all due to their cultural affinity, Arabic and Farsi have a relatively similar proverbial competency in translation. Second, in translating proverbs, translators have inevitably an author-oriented translation to preserve the consistency of text and more adequately mirror the Shakespeare's ideas and expression. Third, they have translated the proverbs with the least cultural change, which has resulted in the domination of the culture of the superior (source) language over the inferior (target) language, that is the superior language imposes its features to the inferior language. However, in some cases the literary richness of the target language has also increased through the creation of new images. Next, in translating the proverbs, the translators were more committed to the text than to the spirit of the work. This, in some cases, led to the removal of the spirit of humor from the literal body and an adverse impact on the dynamics of the text. In fact, most translators have translated the external language and have regarded the inner language (humor) of the text untranslatable. Finally, the conceptual flaw in the translations is mostly related to the cases where the author has used one or two words of the proverb as the whole one or made changes to the proverb. Therefore, the translator makes no sense due to the lack of knowledge about the whole proverb and inevitably either erase it, or translate it literally. This transfers the ambiguity into the target language. Therefore, in translating the proverbs, dictionary information is not enough and the translator needs encyclopedic knowledge to know the whole proverb.

Ringkasan Fiqih Mazhab Syafi'ie, 2022

Diperbolehkan bahkan dianjurkan memperbanyak sebagian atau seluruh isi buku ini dalam bentuk apapun dengan atau tanpa izin penerbit selama bukan untuk tujuan komersil. Mohon koreksi jika ditemukan kesalahan dalam karya kami.

آینه معرفت, 2015

Alzahra University, 2021

Taboo terms are one of problematic areas in the process of translation. Dictionaries are one of tools translators use to solve this problem. There are some differences between dictionaries in the number of taboo terms and the strategies applied in their translation. Knowing the characteristic of dictionaries in this respect can help translators choosing a suitable dictionary to solve their problem. The present study was an attempt to find the frequency of taboos, the strategies applied in their translation in Hezareh and Arianpur dictionaries and the relation between the frequency of taboo terms and the applied strategy to understand the characteristics and successfulness of these two dictionaries in this respect. Many studies have been done on the topic of taboo terms and their translations in Persian and English language but in case of dictionaries nothing has been done. Different scholars have provided different definitions, categorizations and translation strategies for taboo terms. In the following the categorization of taboo terms and the strategies of translating them are presented. In the following some of the classifications on taboo terms are presented: A. Anderson and Hirsch (1985, p. 79): 1. sexual organs, sexual relations, 2. religion, church, 3. excrement, 4. death, 5. the physically or mentally disabled, 6. prostitution, 7. narcotics, crime; B. Allan and Burridge (2006, p. 1): 1. bodies and their effluvia (sweat, snot, faeces, menstrual fluid, etc.), 2. the organs and acts of sex, micturition and defecation; 3. diseases, death and killing (including hunting and fishing), 4. religion and church, naming and addressing sacred persons, beings, objects, and places, 5. food gathering, preparation and consumption, 6. prostitution, narcotics, and criminal activity; C. Habibovic (2010, p. 7): 1. sex, 2. religion, 3. bodily functions, 4. ethnic groups, 5. Food, 6. dirt 7. death ; D. Gao (2013, p. 2): 1. bodily excretions, 2. death and disease, 3. Sex, 4. four-letter words, 5. swear words, 6. privacy, 7. discriminatory language; E. Avila Cabrera (2014): 1. animal name, 2. death/killing, 3. drugs/excessive alcohol consumption, 4. ethnic/racial/gender slur, 5. filth, 6. profane/blasphemous, 7. psychological/physical condition, 8. sexual reference/body part, 9. urination/scatology, 10. violence. As taboos are part of the culture of each language, to translate a taboo, the translator must be familiar with both source and target languages in order to know whether the taboo word in the SL, is known as taboo in the TL or not. According to Behzad and Salmani (2013, p. 227) three possibilities may arise in the process of translating taboo terms: a) the taboo term in L1 is not taboo in L2, b) the taboo term in L1 is taboo in L2 too, and c) the term which is not taboo in L1 is considered as taboo in L2. Facing these situations, in part (a), the translator has no problem and can translate the word easily, but in parts (b) and (c), there are some choices to render if not exact but similar and acceptable meaning and feeling of the word into the second language. There are different strategies for translating taboo terms. Each translator can use one of them according to the context. The following are some of these strategies: A. Allan & Burridge (2006): 1. euphemism, 2. dysphemism, 3. orthophemism; B. Vossoughi & Etemadhosseini (2013, p. 3): 1. Omission, 2. manipulation of segmentation, 3.euphemism; C. Venuti (as cited in Hashemian, Mirzaei, & Hosseini, 2015, p. 25): 1. domestication, 2. foreignization. D. Davoodi (2009): 1. censorship, 2. substitution, 3. taboo for taboo, 4. euphemism, E. Tanriverdi Kaya (2015): 1. substitution, 2. taboo for taboo, 3. omission. 4. euphemism, 5. addition, 6. explication, 7. Dyphemism. In the present study, the strategies proposed by Davoodi were applied. According to Davoodi (2009), there are four possible strategies in translating taboo terms: Censorship: it is the first possible way that a translator can choose when facing a taboo term in translation. As Davoodi asserted: “In this case, the translator ignores the term easily and censors it as an extra term” (2009, p. 1). But that’s not an appropriate choice, “because in some occasions, the taboo term is a key term in the source text and the omission of it will distort the meaning of the text”. (ibid.) Substitution: another way in translating a taboo term is by substituting the word with another one in target language. But Davoodi believed that “it often certainly distorts the meaning” (ibid.). Taboo for taboo: to Davoodi, “On the other hand, although the translator knows the expressions are not acceptable to target people and society, s/he prefers to translate them into taboo” (ibid.). Euphemism: according to Davoodi: “euphemism is the substitution of an agreeable or inoffensive expression to replace one that offends or suggests something unpleasant” (ibid.) To address the questions of the study, taboo terms relating to words drunk, fuck, shit, dead and hell were found in both dictionaries. Then their frequency was also studied. Next, the applied strategies based on Davoodi’s strategies were compared. To conduct this comparison two 5 columns tables including no., taboo term in English, taboo term in Persian and the applied strategy for each of dictionaries were prepared. Of the 51 taboos of the corpus, Hezareh has provided translation for 49 taboos and Arianpur for only 9 taboos; thus, Hezareh dictionary has more taboo terms in comparson to Arianpur dictionary. On euphemism and translation of taboo for taboo term, an acceptable translation for the target receivers have been provided, while in the Arianpur dictionary less taboos are presented and the effect of taboos is lessened using censoring strategy. Concerning the frequency, as the preferred strategy in Arianpur is censoring thus the frequency of taboo terms is lesser in Arianpur in comparison to Hezareh dictionary. Therefore, the qualitative and quantitative analysis of the corpus in the present study showed that, Hezareh dictionsry is more suitable than Arianpour dictionary regarding finding equivalents of taboo terms.

دوفصلنامه علمی پژوهشی حکمت اسرا, 2017

2014

Iran University of Science & Technology, 2017