食人主义翻译理论

山东财经大学 英汉翻译学期论文 食人主义翻译理论及其应用实践 学期论文题目: __ 指导教师:彭忍钢 学号:2009050118 姓名:王冬冬 外国语学院(部)辅修英语专业 1001 班 山东财经大学教务处制 2011年11月16日 - 1 - Cannibalism Translation Theory and Its Application in Practice By Wang Dongdong Submitted to School of Foreign Languages in Partial Fulfillment of the Requirements for the Term Paper For English-Chinese Translation at Shandong University of Finance and Economics Under the Supervision of Peng Rengang Nov, 16, 2011 Cannibalism Translation Theory and Its Application in Practice ABSTRACT Cannibalism ideas are the representative ideas in the context of post-colonial translation ideas. "Post-colonial translation is to promote the ethnic culture to get rid of the shackles of former colonial country's culture, change the margins of local culture, reshape cultural identity, re-positioning of the relationship between Eastern and Western cultures and equally participate in cultural exchange and dialogue." Cannibalism ideas advocated that through absorbing the essence of a strong culture, create a new local culture. this idea have a great impact on the translation activity at the time,attempting to change the culture of the disadvantaged position,break the silence of weak culture and laid a solid foundation. This paper aims to introduce the cannibalism translation theory and its application in practice, so that we can understand, grasp the cannibalism translation theory and its ideological connotations. T ext is divided into three chapters. The first chapter analyzes the cannibalism translation theory’s background, which is the source of ideas. Chapter two introduces the representative translator of cannibalism translation theory ,Brazilian translator, Haroldo de Campos and his ideas, theories. Chapter three discusses the practice of cannibalism and its application of translation theory with the method of giving examples. Keywords: Cannibalism ideas; Post-colonial translation; Haroldo de Campos; Application 食人主义翻译理论及其应用实践 摘要 食人主义翻译思想是后殖民情境下翻译思想的代 表 关于同志近三年现实表现材料材料类招标技术评分表图表与交易pdf视力表打印pdf用图表说话 pdf 。“后殖民翻译就是要促使本族文化摆脱前宗主国的文化束缚,改变本土文化边缘地位,重塑文化身份,重新定位东西方文化之间的关系,平等的参与文化交流和对话。”食人主义翻译思想主张通过吸收强势文化的精华,开创全新的本土文化,这一思想极大的影响了当时的翻译活动,为改变弱势文化的地位,打破弱势文化的无声状态奠定了坚实的基础。 本文旨在介绍食人主义翻译理论及其应用实践,让大家更好地了解和把握食人主义翻译理论的思想内涵。全文共分为三章。第一章主要 分析 定性数据统计分析pdf销售业绩分析模板建筑结构震害分析销售进度分析表京东商城竞争战略分析 了食人主义翻译理论的产生背景,即其产生来源。第二章主要介绍了食人主义翻译理论的代表人物巴西翻译学家德坎波斯 Haroldo de Campos的思想和理论。第三章以举例的方法探讨了食人翻译理论的实践应用,即其在翻译实践中的应用。 关键词:食人主义翻译思想;后殖民翻译;德坎波斯;应用 Introduction Cannibalism ideas have a great relationship with the 16th century "cannibal strange". "Cannibal strange" (cannibal) is the name which the European colonizers of Brazil's call indigenous people. In 1554, at a cannibalism ritual of a tribe (tupinamba) in the Brazil, people swallowed the Portuguese Catholic missionaries Sardinha,the Godfather, "cannibal strange" resulting. In the eyes of European settlers, the indigenous people of Brazil is savage, bloody and cruel, so their culture is primitive and silent while European civilization for granted has become an advanced maturity, which can change the slience on the status of indigenous culture. Then the Brazilian modernist doctrine proposed the cannibalism ideas. Cannibal ideology reflects that colonial state was a strong culture of an attitude. Under the influence of this idea, the Brazil’s translator Haroldo de Campos regards translation as a action which absorb nutrients from the original language under the premise of translator’s respect and reverence to the author, original and primitive cultures. " Cannibalism " applied to the translation, which means "translation is a blood transfusion" - through translation take the essence of the original language culture into the target language culture. Once the target language culture absorbes the essence of nourishment, it can obtain the strength. Chapter One The Background of Cannibalism Post-colonial translation theory rises in every corner of the world which has obtained respondence widely. Brazilian cannibalism ideas come into being in this context, and play an important role in the field of post-colonial translation studies. I.Post-colonial Translation Theory "Post-colonialism" is a multi-cultural theory, influenced by the power of discourse theory of Foucault. It began in the 20th century 40s to 60s,the year of the collapse of European colonial system, developed in the later culture, language study, the anti-hegemonic movement. As a cultural and political theory and critical methods, it is mainly after the end of the colonial era, sovereign and inter-cultural discourse of colonial power relations, concerned about the cultural status and cultural differences and power struggles between cultures. That translate as the post-colonial creation, is the reproduction of cultural identity. Post-colonial translation is to promote the ethnic culture to get rid of the shackles of former colonial country's culture, change the margins of local culture, reshape cultural identity, re-positioning of the relationship between Eastern and Western cultures and equally participate in cultural exchange and dialogue. Strong culture by taking the essence of the family into a unique culture, and gradually get rid of the Western sovereign control. Therefore it is considered as a powerful weapon which can reshape the cultural identity of the third world. Ⅱ. The Origins and Evolution of "Cannibalism" In 1554, at a cannibalism ritual of a tribe (tupinamba) in the Brazil, people swallowed the Portuguese Catholic missionaries Sardinha,the Godfather, "cannibal strange" resulting. 1920s, scholars have thought of "cannibalism" as the starting point, to re-examine Brazil and Latin America as a colony of the old country and their sovereign state and European cultural relations. "Cannibalism" ideological and cultural development under the guidance of Brazilians in the literature (including literary translation), movies, music, painting, architecture, and so a series of new cultural practice fields have made great achievements. Thus "Cannibalism" permeates all areas of culture, which has been a Brazilian scholar common spiritual wealth. In 1963, Campos published “Cornerstone On Translation as Creation and Criticism”,which introduced " cannibalism " and its thought into translation studies and then derived from the "cannibalism" translation theory. Chapter Two Campos’ Cannibalism Translation Theory 1960s, as a poet and translator, the Campos brothers (Augusto de Campos and Harold de Campos) use this metaphor to describe the experience of the Brazilian colonial relationship with the translation: Brazilians eat the colonists and their only language to derive spiritual strength, and people from eating their own purification ritual. I.The Content of Campos’ Theory In Campos view, the translation can be "eating" (cannibalism) word to summary. "However, 'eat' is not possession of the original, but the liberation of the original, was the translator of eating, digesting the original, let yourself be free, creative translation." Specifically, translation is: 1) " empowering act " - Translator "eat" can get the original record to mak power, the same as Tupinamba people "cannibalism" to obtain the strength; 2) "nourish behavior" –Before creative pre-translation, the translator can be nourished from the original, with the original man's cultural heritage , the purpose of philology, cultural heritage; After the translateion, the target language can obtain nourishment; 3) " act of affirmative play " - translation to confirme the original "future generations" (translation of the idea is similar to the concept of deconstruction) ; 4) " act of blood transfusion " - which is similar to "nourish behavior ". In addition, Campos also uses a lot of metaphors to describe the translation in his eyes, for example, create translation, trans-textualization, reimagination, re-creation and so on. His extensive use of the prefix “trans”and “re”is to display that the translation is neithor the original copy, nor is the original accessories, but the original foundation on the re-creation and the original criticism or beyond it. In fact,from the view of Campos,it seems translator can create their own original text, without the need for complete loyalty, actually made in the original. In this sense, translation is no longer a destination from the original language and cultural one-way flow of language culture, but a two-way cross-cultural interaction. Only to translate the symbol of the language word is not enough, the translation is a kind of cultural interaction and creation. Cannibalism as a cultural metaphor doctrine,it reflectsthat it is possible to creat a new culture, andit is no longer copied or imitated in European and American culture, but the selective integration of Eastern and Western Culture. Simply, the cannibalism is "takes doctrine ". The translation process is to take the essence to its dregs. Ⅱ.The Practice of Campos’ Theory When cannibalism is applied to translation, it is in the notion of "translation as transfusion of blood" (De Campos, 1981:208). Haroldo de Campos uses many metaphors to define what he perceives as a new kind of post-colonial translation:transcreation, transluciferation, translumination, transtextualization. "To transcreate is not to try to reproduce the original form understood as a sound pattern,but toappropriate the translator's contemporaries' best poetry, to use the loca l existing tradition". (ibid.: 185) As a matter of fact, what De Campos call transcreation is re-creation: translator can create an original work in his or her own right with no necessity to fully stick to the original. Translations are not subsidiary or secondary tosome original but have become original work. In this sense, translation is no longer a one-way flow from the source to the target culture, but a two-way transcultural activity. The translation of linguistic signs alone is not enough, and what is required is an act of cultural transcreation. Cannibalism has become perhaps a cultural metaphor, reflecting the possibility of creating a new national culture, one not imitating European or North American culture, but one blending elements of the East and the west. Chapter Three The Cannibalism Translation Theory’s Application in Pratice Cannibalism translation theory has a wide range of applications. Famous Chinese translator Lin Shu's literary translation,or one of the most influential American poet in the 20th century Ezra Pound's translation contains cannibalism translation to some extent. I. Lin Shu's Literary Translation Lin Shu and Y an Fu is the same famous characters at the of Qing dynasty.Visibly, Lin Shu's position in modern society can not be overlooked. Lin Shu do not know foreign languages, but has more than180 translations in his life. This is still rare to date. Cannibalism considers that the translation should be based on existing patterns of local culture to tolerate foreign text. Lin Shu's translation is of full respect for the reader tastes. Under the existing culture of the local mode, he uses a variety of translation strategies to translate foreign works to meet the public demand of readers , which is the cannibalism ideas meet. Cannibalism is a cultural manifestation of unequal anti-colonial resistance to the colonial state. Throughout the era of Lin Shu, the social background, culture and ideology, many of Lin Shu's translation ideas embodies the concept of cannibalism. Lin Shu takes an attitude of "takes doctrine " to translate the idea of Western art and culture, but this is not a mechanicalism, brought blindly. He does not deny outside influences, do not reject foreign nutrition He thinks it should absorb and make them into something useful for their own. The purpose of Lin Shu's translation is highly accepted and absorbed.And the absorption of a strong culture had far-reaching impact to local cultural development. Ⅱ. Ezra Pound's Translation As one of the most influential poets of the 20th century Ezra Pound makes significant contributions to American poetry not only as a poet but also as a translator.However, scholars at home and abroad concerning Ezra Pound's translation demonstrate such two kinds of tendency: some set a high value on his translation,while others severely criticize the unfaithfulness in his translation. This thesis is not to comment on this controversial issue or make a judgment of whether his translations are good or not. It intends to provide a new approach to studying his translation by putting it into a broader postcolonial context. Translation cannibalism emphasizes drawing nourishment from the original, for the translation output blood, so as to achieve the purpose of nourishing the target language culture. It is with this particular purpose, when Pound translated Chinese poetry and complied strict solid principle of faithful translation, but a purpose, selectively "take" poetry in the "fine China ", that is the image he talked about.In order to highlight the images of poetry,it can be at the expense of English and grammar of expression inherent in the structure. The results proved that his choice is right. Pound’s translating poetry took a fresh blood indeed into the dull Anglo-American Poetry. with a unique perspective, Pound introduced Chinese poetry to local culture to meet its needs through an interpreter. Conclusion Robinson points out that globalization had made the old colonial country's cultural which has been suppressed in the cultural fringes identity has become increasingly blurred. There is an urgent need to find their own intellectual and cultural values of national and cultural identity [11:14]. The emergence of Campos' " cannibalism " translation theory can be said that it is an attempt or a try forBrazilian intellectuals to seek Brazil's cultural identity. Cannibalism advocates to actively absorb foreign culture, especially nutrition of the advanced culture, nourish themselves, but not regad the advanced culture as the absolute truth. In the existing pattern of local culture,we should tolerate the foreign cultures, learn something valuable in their own to constantly enrich , improve the national culture and promote cultural development. This is to help the old colonial countries get rid of the shadow of colonialism in the cultural ang spiritual aspects after the political indenpendence. That is said that it is a far-reaching significance to the curb of cultural hegemony , to improve the status of the country at the edge of culture and to promot the development of multicultural coexistence in an era of globalization with cultural convergence. 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