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| 个人信息 |
| 姓 名： |
魏译员 [编号]:2505 |
性 别： |
女 |
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| 擅长专业： |
商务 |
出生年月： |
1988/8/1 |
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| 民 族： |
汉族 |
所在地区： |
广东 广州 |
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| 文化程度： |
硕士 |
所学专业： |
商务英语 |
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| 毕业时间： |
2011 |
毕业学校： |
广东外语外贸大学 |
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| 第一外语： |
英语 |
等级水平： |
专八 |
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| 口译等级： |
高级 |
工作经历： |
1 年 |
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| 翻译库信息 |
| 可翻译语种： |
英语、法语、韩语 |
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| 目前所在地： |
广东 广州 |
| 可提供服务类型： |
笔译、口译、家教 |
| 每周可提供服务时间： |
工作日白天一些空余时间及周末，白云区附近晚上也可以 |
| 证书信息 |
| 证书名称： |
专业八级 |
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| 获证时间： |
2009/5/1 |
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| 获得分数： |
121口语全国前五 |
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| 证书名称： |
中级口译笔试证书 |
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| 获证时间： |
2008/6/1 |
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| 获得分数： |
189 |
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| 证书名称： |
陪同口译证书 |
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| 获证时间： |
2008/8/1 |
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| 获得分数： |
128 |
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| 工作经历 |
| 工作时期： |
2009/10/1--2009/11/1 |
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| 公司名称： |
易方咨询公司 |
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| 公司性质： |
其它 |
| 所属行业： |
翻译 |
| 所在部门： |
翻译 |
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| 职位： |
陪同翻译 |
| 自我评价： |
口语流利，笔译熟练 |
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| 工作时期： |
2008/9/1--2009/8/1 |
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| 公司名称： |
赣南师院 |
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| 公司性质： |
其它 |
| 所属行业： |
在校学生 |
| 所在部门： |
翻译 |
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| 职位： |
外教陪同翻译 |
| 自我评价： |
我的工作受到大家的肯定 |
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| 笔译案例信息 |
| 案例标题： |
A Probe into the Relationship between |
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| 原文： |
试论翻译中的文化移植及其翻译策略
摘 要：译文到底是应以原语文化为中心，还是应以译语文化为中心，这是一个长期以来争论不休的问题。对于这个问题，美国翻译理论家劳伦斯•韦努蒂创造了两个用来描写翻译策略的术语：异化翻译法和归化翻译法，并提出异化翻译的主张。本文将从跨文化的角度来分析翻译中的归化与异化现象，以东西方之间的文化差异为例，提出在当前日益高涨的全球化浪潮中，实行异化翻译策略对保持世界文化多样性及促进文化交流的独特意义。
关键词：文化差异；跨文化；归化；异化
一、 引言：
语言是人类进行交际的工具，由于地域、职业、性别、受教育程度、社会地位等的不同，人们所使用的语言也不相同。不同国家习俗各异，各自具有独特的文化特征，因而表现在语言上也有差异。即使同一国家、地区，也会因出现文化习俗的不同而产生语言的差异。如果缺乏对造成这些差异的文化因素的了解，必然在语言交流和语言翻译中造成误解，产生歧义。[2]例如，在翻译汉语中的“四面楚歌”、“项庄舞剑”、“指鹿为马”、“鸿门宴”等成语和习语时，若不了解中国的历史文化，译出的文章就会令西方人士莫名其妙，不能确切理解。同样，在翻译以下习语："to carry coals to New Castle" (运煤到纽卡索，指多此一举，不必要的事)，"the Trojan horse"(特洛伊木马，比喻暗藏敌人或危险) ，"tower of irony" (象牙塔，比喻世外桃源) ，"the Fifth Column" (第五纵队，比喻间谍)[3](P161-163)时，如不能熟悉这些习语中具有的浓厚民族、地方色彩的文化知识，很难找到让读者准确理解的汉语表达方式。
中西文化有其共同点，比如对人要有礼貌，长辈对晚辈、上级对下级说话可用命令式；而反之则不能用生硬的方式，应用更委婉、礼貌的语言形式。同时，中西文化因其产生的条件的不同，又必然存在差异。如按中国传统文化，晚辈不能直呼长辈的名字，但在西方文化中则不同，不仅小辈可直呼长辈姓名，而且可以取和长辈相同的名字。在实际翻译中往往碰到的困难不是语言本身的问题，而是英汉两种语言中涉及的文化因素问题。可见，要想成为一个出色的翻译者，除精通相应的语言形式外，还要扎实地学习该语言对应的文化知识。
二、 文化差异的方方面面
由于中西方在生活方式、价值观念、伦理道德、宗教信仰以及思维方式等方面的差异，导致中西两种语言在诸多方面的不同，既对语言学习造成一定障碍，也对英汉翻译产生很大的影响。
（一）生活方式的差异对英汉互译的影响
由于英语国家的地理位置特征，无论是历史传统还是现实生活中，英语民族的生活多和海洋打交道，因而英语中有大量有关航海的词语；而在以大陆为主的汉语中很难找到相对应的形式，因而对中国人来讲，理解这些表达方式就较为困难。例如："able seaman"(一级水平)，"be left high and dry"(陷于困境)，"give sb. or sth. a wide berth"(远远地躲开)等[4](P194-195) 。可见这些谚语多和航海有关，代表岛屿文化；而在中国传统文化中则以陆地为主，“树”、“蝼蚁之穴”、“路”、“前车之覆”等都体现着陆地文化。
反之，汉语有许多关于江湖、山川、四季、农耕等方面的习语，在英语中也难找到现成的对应表达形式，译为英语时一般用意译的办法。例如“种瓜得瓜，种豆得豆”， 英语中虽有"As you sow, so you must reap"的说法，但不如汉语具体形象。实际上，英语中常见的说法是"As you make the bed, so you must live on it",这与农耕无关。“山重水复疑无路，柳暗花明又一村”，一种可能的译法是"One has a sudden glimpse of hope in the midst of despair"，在此种译法里根本找不到山、水、路、柳树、花、村等词的对应形式。又如，青黄不接的季节(When crop was eaten and the next still green) ，无孔不入(to take advantage of every weakness) ，眉飞色舞(to beam with joy)， 运涛好久不来信了，一家子盼星星盼月亮(till his whole family worried over him day and night) 。[6](P139)
由于中国长期的农耕生活的影响，汉语中产生了大量与“食”有关的表达形式，而这些在英语中比较罕见，必须按实际含义和上下文去翻译。许多源自饮食的比喻，英语中没有对应形式，只有意译。例如，他抢了我的饭碗(He's taken the bread out of my mouth或He's taken my job from me) ，吃豆腐(dally with a woman或flirt) ，吃醋(be jealous) 。[4](P10)
（二）中西民族情感心理、认知方式的差异对语言翻译的影响
由于中西方在风俗习惯、礼仪、思维方式等方面的不同，导致许多词语在中西两种文化中有着不同的文化内涵。缺乏对这些词语表达的文化含义的理解，会造成交际和翻译中的失误。英语民族的思维是个体的、独特的，而中国人注重整体、综合、概括思维。表现在语言上，英语偏好用词具体细腻，而汉语用词概括模糊。例如“说”一词，英语有“say，speak，tell”等，这些词使语言简洁准确，又富于变化，形象生动。而汉语往往趋向于泛指，在“说”前加副词修饰语，如，语无伦次地说，低声地说，嘟嘟囔囔地说。
中国文化习惯从整体上、直观上看问题，强调社团和集体的价值；英美文化习惯于逻辑分析，强调个人为中心，因而导致语言表达上的种种差异。例如，在姓名、时间、地址的表达方式上，中英两种语言的行文方式明显地体现了这种思维方式的差异，中国文化从大到小，从整体到局部；而西方文化则正好相反。
表示颜色的词语同样由于中西文化的差异，其所蕴涵的意义也有很多不相吻合的地方。在进行英汉翻译时，也需引起足够的重视。
红色(red) ，在中国文化中，常与喜庆、欢乐的事联系在一起或象征革命和共产主义等。如“披红挂彩，红喜事，开门红，大红人，红军，红色政权”等。英语中red也用于喜庆的场合，如"a red letter day"，指所期盼或值得纪念的日子，因此日历上也用红色标注节假日。但在部分句子的表达中， red并不总与欢乐、喜庆联系在一起。
白色(white) ，在中西文化中都象征着纯洁、纯真，所以新娘都穿着白色婚礼服。英语中有“a white lie”指无恶意的谎言或善意的谎言。汉语中有清白无辜，清白做人；在西方文化中有"White Christmas"(有雪的圣诞) ，"Green Christmas"(无雪的圣诞) ，"a white - collar job"(收入地位高的工作) ，"a white hope"(有可能成功或成为有才能的人) 。但白色在以下表达中却另有其意，如"a white elephant"(昂贵而无用的东西) ，"the white feather"(怯懦、胆小) ，"a white night"(不眠之夜)等，均含有贬义之味；在汉语中，白色往往与不幸、恐怖、丧事联系在一起，如“白事，白区，白色恐怖”以及白色的丧服。[5](P233)
黑色(black) ，在英汉语言中都有否定、反面的含义。如blacklist (黑名单) ， black - market (黑市) ，black - hearted (黑心的) ， blackmail (敲诈) 。但有趣的是在英语中，"to run in the black"却指在经营中获利。[5](236)
蓝色(blue) ，在英美文化中常意味着“忧郁、伤感”。例如： in a blue mood， having the blues均指“忧伤”， a blue fit指极其愤怒；但"a blue film"中却并非伤感的影片，而相当于汉语中的“黄色影片”。蓝色在汉语中象征着温和、平静、清新、静谧，并无伤感之意。另外，在英语中，"blue - collar jobs"指体力劳动者； 而在"blue blood"(高贵血统) 和"bluebook"(有关贵人名人的书籍) 中"blue"又都有高贵、权贵之意。[5] (P238)绿色(green) ，在西方文化中，绿色与嫉妒有关，如"green with envy, green - eyed monsters， green -eyed"均有此意；而汉语中则用“眼红，红眼病”来表达此意。英语中"green"还表示缺乏经验、知识、训练等，如"He is still green to his job"(他对自己的工作没有经验) ，"green hand"(新手) ，"green horn"(无经验易受骗之人) 。而green light (绿灯)在中西文化中都有相同的含义。[5] (P239)
黄色(yellow) ，在中国文化中，黄色有“污浊、淫秽”之意，另一方面在传统文化中又象征“王权、王室、皇家”。西方文化中，"yellow"并无此意。例如yellow pages (黄页)指电话簿或其它登记各种机构、商店、团体等的册子。Yellow journalism指以耸人听闻的方式报道新闻消息等。
三、 面对文化差异，两种翻译策略：异化与归化
异化翻译法(foreignizing translation)和归化翻译法(domesticating translation)是在1995年由美国翻译理论家劳伦斯•韦努蒂(Lawrence Venuti)创造的、用来描写翻译策略的两个术语。归化是采用民族中心主义态度，是外语文本符合译语的文化价值观，把读者带入译语文化。异化则是在翻译中保留原文语言和文化的特色，让译文语言的读者感受到异域风情，感受到其他文化的存在与独特魅力，以丰富译入语语言及文化，较好地满足译入语读者对译文 “陌生感”的需求。（Venuti, 1995: 19-20）
对韦努蒂来说，归化法带有贬义，因为归化法实际上体现了主导文化社会中常见的政策，即陶醉于本国文化，把外来文化拒于门外。他指出，归化翻译法是英美文化社会中占主导地位的翻译策略。这种策略与该文化社会和其他文化社会的非对称文学关系相一致。由于归化翻译法流行于英美文化社会诸多领域，因此有必要有意识地选择其他翻译策略，以挑战其统治地位。 “韦努蒂提出，异化的翻译抑制民族中心主义对原文的篡改，在当今的世界形式下，尤其需要这种策略上的文化干预……以反对文化交流中的不平等现象。”（郭建中，2000：50）
四、 异化翻译对文化交流与传播的积极意义
韦努蒂将翻译的归化/异化放在后殖民的语境下来考察，从而得出了异化的翻译主张。在他看来，英美国家和英语的价值标准，在战后形成了全球性的优势。这种语境只接受在意识形态上符合英美文化的意识形态的外语文本。正是在这样一种背景下，归化的翻译为了迎合接受者的口味，总是依照译入语的特定的政治、文化、意识形态的规范对译入文本进行调整，强势文化总企图以自己为中心，企图控制或占领其它文化。这种文化霸权在翻译中是非常隐秘但却是无处不在的。例如，庞德（Ezra Pound）在翻译《华夏》时，就采取断章取义，生吞活剥等手段对远在东方的陌生文化进行剽窃甚至严重扭曲，可说是归化到极致了。再如英国学者霍克斯（David Hawkes）在翻译《红楼梦》中的一个成语“谋事在人，成事在天”时，直接把这句中国成语归化成了英语谚语“Man proposes, God disposes.”，把信佛的中国人变成了信耶稣的西方人；而中国译界大师杨宪益夫妇的译本就采用了以中国文化为归宿的异化翻译原则，把其中的“God”改成了“Heaven”，保留了原文的佛教色彩。只有从“谋事在人，成事在天”的杨译“Man proposes, Heaven disposes.”中，而不是从霍克斯的译文中，西方人才有可能知道中国文化中的“天”，才会更进一步去理解“天”的文化内涵，才可能理解佛教文化，乃至中华文化。让读者浸润在崭新的出发语文化之中，为读者的文化交流奠定基础，这才是真正的以读者为中心。这实际上是翻译目的问题。翻译目的应该是文化传播，而不是文化蒙蔽。
“异化”翻译的性质决定了它在处理原文时带有明显的文化特征，其结果必然是带来一些不同于母语的新的表现形式以及它所附载的文化内涵。作为文化重要载体的语言很少是“自给自足”、与外部因素相隔绝的。相反，语言是一个开放的体系，具有强大的包容力和吸收力。随着各国、各民族之间交流的日益加深，当今各种语言都得到了不同程度的丰富，而“异化”翻译在这一过程中起到了较为重要的作用。某些词汇原本并不存在于语言系统中，译者通过“异化”翻译的方式，使一大批带有异国文化风情的词语逐渐为人们所接受，并在大众文化中得以广泛传播和运用。它们一旦被社会接受，即约定俗成，加入到传统语言文化中成为新的成员，其结果必然丰富语言的表达方式，促进世界文化的的交流与发展，增强文化的生命力。
事实上，由于相当一部分译者坚持异化的翻译，汉语已经吸收了很多外域语言的优质元素，如词汇层上的热身赛、替罪羊，词组层上的黑市、象牙塔，习语层上的潘多拉的盒子，阿基里斯的脚踝等等，都是异域文化在中国成功繁殖的结果，一方面丰富和完善了汉语的表达力，使表达意思的手段更准确，更多样化；另一方面，也给我们了解西方文化打开了一扇窗户。与此同时，中文中也有不少具有异国文化风情的词语进入了英语，逐渐为人们所接受并运用，其中深厚的文化内涵也逐渐被人们熟悉和了解。例如，“tai chi”(太极)、“kongfu”(功夫)、“tao”(道)，等等。应该看到，这都是异化翻译的功劳。在当今全球化的大潮流下，肩负着文化交流和文化传播双重任务的译者，不仅要向本国读者介绍异域的语言文化，丰富本国文化的内容，而且还要把本民族的文化推向世界，弘扬本国的文化，因此，在翻译过程中如果以译文的文化为主，甚至用译文文化的价值观强行去归化原语文化的价值观，这实际上是不尊重原语文化，无意之中也蒙骗了译文读者，阻碍了文化交流的进一步发展。
五、 结语
国学大师季羡林先生在《中国翻译词典》序言中这样说道：“中华文化这一条长河从未枯竭，原因是有水注入……最大的有两次，一次是从东方来的水，一次是从西方来的水。这两次的大注入依靠的都是翻译。” 季老说的“两次大注入”，一次是指2至10世纪的佛经翻译，(“东方来的水”) 另一次是20世纪初的西学翻译，(“西方来的水”)。两次文化大注入都促进了中华文化的大发展。季老说的是中国文化，其实对于世界上各个文化都同样适用。因为任何一种文化的发展往往都离不开异域语言文化的营养，不然，就有可能走向衰竭，这一点显然可以从中外文明发展的历史中得到印证。通过异化翻译从异域文化中汲取自身发展的养分和动力，必将是各国文化永葆生机活力，不断发展的一个重要途径。
21世纪是一个经济全球化，一体化的时代，但是世界各国的文化决不能、也不可能朝着一体化的进程发展。世界文化应该是多元的，互补的，各个民族之间的文化交流与沟通应当不断发展。从这一认识出发，翻译的神圣职责应当是传达异域文化，做一个文化交流的使者，在具体实践中，就不能一味追求译文的通顺而忽视了原文中所蕴涵的异国情调，所承载的异域文化。可以预见，随着国际交往的日益频繁，以源语文化为归宿的异化翻译将有可能在文化交流中发挥其更加积极的作用。
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A Probe into the Relationship between
Cultural Transfer and Translation Strategies
Abstract：As the carrying out of the policy of reform and opening up to the outside world, the cooperation between China and foreign countries has developed at a greatly increasing pace since 1978. As the 2008 Beijing Olympic Games has come to end, the international status of China has increased greatly, the aim to strengthen the communication between Chinese and foreign people has become obviously important. How to achieve this? With the hope that some helpful measures on facilitating the bilingual translation could be put forward, this paper introduces two useful strategies. It is a vexed question of a long period of time that should the target text be translated according to primitive culture or target language culture. For this issue, translation theorist Lawrence Venuti from the United States has created two translation strategies used to describe the terminology: Foreignizing and domesticating translation, and supported the idea of foreignizing translation. From the perspective of cross-cultures, this article will focus on analyzing the phenomenon of Domesticating and Foreignizing translation. By taking the cultural differences between the East and West as an example, this article will put forward the unique cultural significance of the implementation of foreignizing translation strategies for maintaining Cultural Diversity and promoting cultural exchanges in this age of globalization.
Keyword: cultural differences, cross-cultures, foreignizing translation, domesticating translation
1. Introduction
Language is a communicative tool for human beings. As a result of differences in geography, occupation, gender, educational level, social status, different people use different languages. Due to diversified cultures and customs in different countries, each has a unique cultural identity, as reflected in the diversity in languages. Even if in the same country or region, language differences still exist. Without keeping these cultural factors that lead to these differences in mind, misunderstanding will inevitably arise in terms of language exchanges and language translation. For example, in the Chinese translation of the "besieged on all sides(simianchuge)", "its own sinister aim(xiangzhuangwujian)", "calling a stag a horse(zhiluweima)", and other idioms, without understanding of China's history and culture, the translated article will make the Westerners puzzled, thus can not be precisely understood. Similarly, the idioms in the translation as the following” to carry coals to New Castle" means superfluous and unnecessary things, "the Trojan horse” means hidden enemies or danger, " tower of irony " means the ivory tower," the Fifth Column " indicated a spy. If the translators are not familiar with these idioms with a strong national and local color, it is difficult to find the right way to give readers an accurate understanding of the Chinese expression.
Chinese and Western cultures have their common ground, for example, both Chinese and English advocate being polite to people, and imperative tone can be used when the superior is talking to the subordinate or the elder is talking to the younger generation, and vice versa. Such blunt manner can not be used but a more tactful and polite language form should be adopted. At the same time, due to the different conditions from which Chinese and Western cultures originate, inevitable differences are bound to come out. According to traditional Chinese culture, the younger generation can not address their elders by the name, but it is different in Western culture, it is shown not only that the younger can call the name of the elders, but also they may have the same names as their elders. In the actual translation, the difficulties often lie not in the language, but in the cultural factors involved in the issue. This shows that in order to become an excellent translator, in addition to the appropriate language proficiency in the form, but also the down-to-earth attitude to learn the language and the corresponding cultural knowledge matters.
2Differences in Culture
2.1Differences in the Way of Life on the Impact of English-Chinese Translation
Due to the geographical location of English-speaking countries, whether in history or current environment, the life of the English nation has much to do with the marine life, so there are a large number of English words relating to navigation, as it is shown in many English proverbs; but in the Chinese mainland it is very difficult to find the corresponding form, so for the Chinese, to understand these expressions is more difficult. For example, "able seaman" means someone’s ability is on first level; "be left high and dry" means someone is in plight;” give somebody or something a wide berth means someone intends to hide from someone, etc. We can see that these proverbs, which are on behalf of island Culture ,all refer to navigation; while in the Chinese traditional culture, "tree", "ants on the hole," "Road", "the vehicle in front of the review" all embody the land culture.
On the contrary, there are numerous Chinese idioms describing mountains and rivers, four seasons, farming and other things, while in English it is difficult to find expression in the form of ready-made counterparts. Thus these Chinese expressions all tend to be translated into English through free translation approach. For example, "zhong gua de gua,zhong dou de dou", although in English it is translated as "As you sow, so you must reap", it can’t depict the specific image as Chinese does. In fact, the common saying in English is "As you make the bed, so you must live on it”, this has nothing to do with farming. "shan chong shui fu yi wu lu,liu an hua ming you yi cun" a possible translation is "One has a sudden glimpse of hope in the midst of despair", however, in such a translation there is nowhere to find the corresponding forms of mountains, water, roads, willows, flowers, or villages. In another example, qing hua bu jie de ji jie is translated as “When crop was eaten and the next still green”; wu kong bu ru is translated as “to take advantage of every weakness”; mei fei se wu is translated as “to beam with joy”; we haven’t heard from Yuntao for a long time, and the family “ pan xing xing pan yue liang” is translated as “ till his whole family worried over him day and night”.
Influenced by the farming life for a long period, Chinese people have created a great deal of the "food"-related forms of expressions, which are relatively rare in English, thus these words and phrases must be translated into English according to the actual meaning and context. Many Chinese metaphors that originate from the diet have no equivalent form in English, so free translation is needed in the translation. For example, according to such principle, a qiang le wo de fan wan is translated as “He has taken the bread out of my mouth, or He's taken my job from me”; chi dou fu is translated as “dally with a woman or flirt”; chicu is translated as “be jealous”.
2.2 National Sentiment of Chinese and Western Psychology, Cognitive Style Differences on the Impact of Language Translation
Due to the differences in rituals, ways of thinking and other different aspects in the West from those in the East, many words have different cultural connotations in Chinese and Western cultures. Failing to understand the cultural connotations, communication and translation errors will arise. As seen from history, the thinking of English nation is apt to be individual, unique, but the Chinese people focus on holistic, integrated thinking. In terms of language, the English prefer using the words with the specific detail, but Chinese prefer using the words with a general and fuzzy meaning. For example, "say" in English can be described as “say, speak and tell" and so on, these words are so simple and accurate that they are vulnerable to change. Instead, the Chinese often tend to add before the "say" the adverb modifiers, such as incoherently say, happily say, sadly say.
Cognitive style, also known as the cognitive model, individual means of information processing in cognitive performance and cognitive function has always been a unique and lasting style. It includes individual perception, memory, thinking, such as differences in cognitive processes, which also covers the individual attitude, motivation and other personality and cognitive ability and the formation of cognitive differences.
Chinese culture focuses on probing into problems from the whole, intuitive point of view and since Chinese have been adoring the Confucius culture so they often emphasize the value of community and collective; while Anglo-American culture is accustomed to logical analysis, and stressing the individual as the center, the differences in this aspect leads to differences in the two languages. For example, in the expression of the name, time, address in both Chinese and English, different ways of thinking reflects the differences. In Chinese culture, people tend to see things from the overall to the local, while the Western culture is just the opposite, which results from differences in geography, tradition, social settings between countries.
As a result of differences between Chinese and Western cultures, the words that depicting the same color do not correspond with each other in meaning. In English-Chinese Translation, they need to attach adequate importance to. Red, in Chinese culture, is often associated with happy, joyful things or functions as a symbol of revolution and communism. Such as “a red happy event”, “the Red Army”, “the red power “and so on. In English “red” is also used on festive occasions, such as "a red letter day", referring to the expectations or a memorable day, so the calendar is also marked with a red holiday. But, in some expression of the sentence,” red “is not always associated with happy, joyous occasions.
White, in Chinese and Western cultures is a symbol of purity and innocence, so the bride likes wearing a white wedding dress. "A white lie" in English refers to non-malicious a lie or a goodwill lie. In Chinese while it always points to innocent people; in the Western culture there are many proverbs relating to white, such as "White Christmas" means “there is snow for Christmas”, "Green Christmas" means” there is no snow for Christmas”, "a white - collar job" refers to “the work of the high-income status”, "a white hope" means “it is possible for someone to succeed or become a talented person”. However, in the following expression using white have quite different meaning, such as "a white elephant" means “without the use of expensive things”, "the white feather” means “cowardly, timid”, "a white night" refers to “sleepless nights” and so on.” White” in all these expressions contains derogatory sense of taste; what is more, in Chinese, “white” is sometimes related to misfortune, terror, or funerals, such as in such expressions as "white matter, white terror", as well as in “white mourning”.
Black has a negative meaning both in English and Chinese language. For example, “hei ming dan “refers to “the blacklist”, “heishi” refers to “black market”,”heixin “refers to “the black heart “, “qiaozha” refers to “extortion”. But the interesting thing is that in English, the phrase "to run in the black" refers to operating profits.
Blue, in the Anglo-American culture often means "depression and sadness." For example, “in a blue mood”, and ” having the blues “all refer to "sadness", “a blue fit “means someone is extremely angry; but "a blue film" does not mean there is sadness in the movie, but it is the equivalent of Chinese " the yellow movie."” Blue “in Chinese is a symbol of moderate, calm, clean, quiet environment, there is not a grain of sadness. In addition, in English, "blue - collar jobs" means manual labor, while in "blue blood" signifies “someone is noble and descent” and the "bluebook" refers to “on the elegant celebrity books”, "blue" also has a noble, rich and powerful meaning .
Green, in Western culture, is often associated with envious sentiment, such as "green with envy”, “green - eyed monsters”, “green-eyed” all have such intention; but in Chinese there is the phrase "the green eye(hongyanbing) "to express the intention. In English "green" also indicates a lack of experience, knowledge and training, such as “green” in the expression "He is still green to his job" refers to” his lack of experience at work”, "green hand" means someone is just a novice, "green horn" refers to “someone who is easy to be cheated because of being short of social experiences”. What’s worth mentioning is that “The green light” in the Eastern and Western cultures has the same meaning.
Yellow, in Chinese culture, on one hand, has a "filthy and obscene" meaning; on the other hand, in traditional culture, it is also a symbol of "Noble, Crown, Royal.” In Western culture, "yellow” has no such intention. For example, “yellow pages” means “a telephone directory or other registered institutions”, “shops”, “groups such as the booklet”. “Yellow journalism” refers to “the way of sensational news reports “and so on.
In addition, in Chinese culture, the "east" is the "spring wind”, it is often associated with the heat in summer, “scorching fire in summer", "the sun is as fire" is often used to describe summer. The United Kingdom is located in the western hemisphere, North Temperate Zone, maritime climate; it is the west wind indicates spring. "Ode to the West Wind" by a famous English poet Shelley is to eulogize the spring. Britain's summer season is warm and pleasant, often associated with "cute", "mild", "and beautiful". Shakespeare in his sonnets compared a lover to summer. Shall I compare thee to a summer's day? / Thou art more lovely and more temperate. Can the students realize that Shakespeare's love for it?
2.3Differences in the Values of Chinese and Western Cultures on the Impact of English-Chinese Translation
The differences on values of Chinese and Western Cultures include human values refer to ethics, religion, and human feelings, such as customs and style, and the concept of criteria. It is generally considered to be the core of a specific culture and way of life. It is reflected in two languages and will create a lot of obstacles in understanding and translation, so it is worth a lot of attention from the translators. This kind of difference will exert great influence on people thinking patterns, thus result in different understanding of the world. Obviously, it’s seen in the influence of values of cultures on translation.
Confucian culture has been the core of Chinese culture, it has reflected a very clear and strict racial and social relation, without the slightest ambiguity and perfunctory; while this kinship seems much more lenient on the English nation advocating Protestant and individual cultural values. It’s especially manifested in two languages that in English there are generally only “uncle” and “aunt” to call all the non-immediate long-generation; for small generation, young and old, there are only “nephew” and “niece”; for peers, regardless of age, they are called “brother” or “sister”, and even just be called “cousin”, which in Chinese is not permissible, because in Chinese there are specific words to describe each relative. So in English-Chinese Translation, to identify the corresponding word in Chinese, we must first figure out seniority in the family and relatives, social relations. And in Chinese-English translation, these words modifying complex family relationships should be appropriately simplified.
Since Chinese culture has been adoring the virtues of modesty, therefore Chinese people often politely deny other people's praise. When someone says,” You speak excellent English", Chinese people often say "no, no"; however, since Westerners have been advocating self-struggle, and often they are willing to accept praise and will express their thanks with a positive answer "Thank you!".
The long-term different religious beliefs between the Chinese and Western cultures determine the differences in the way of expression of the two languages. Religion-related idioms also appear in large numbers in English and Chinese. It’s been over a thousand years since Buddhism has come to China; it is believed that the "Lord Buddha" decides everything in the human world. There are many words related to a lot of idioms, such as "do not burn incense at leisure time” and so on. The British and the United States have a deeply-rooted Christian tradition, while the Chinese people have a long-term belief in Buddhism and Confucianism. Thus in the translation the translators have to take into account the different religious beliefs in countries, especially in translating the words with religious significance .For example, Man proposes, God disposes, Mills of God grind slow but sure, God help those who help themselves, go to hell, and so on.
There are a lot of idioms in both English and Chinese languages originate from history, the idioms though have simple structure, and they are far-reaching, often can not be understood and translated from the literal meaning. It’s known to all, English Idioms and more stories originate from the "Bible" and the Greek and Roman mythology, such as meet one's waterloo means someone encounters failure; Penelope's web refers to forever unable work and so on.
2.4 Differences between English and Chinese Customs on the Impact of English-Chinese Translation
With regard to the differences between English and Chinese customs, one of the most typical differences lies in the different attitudes towards animals, especially to dogs. As it’s known to all, the dog in China is a humble animal. Chinese idioms and dog-related phrases are mostly derogatory. For example,” Fox friends dog party", "hasty and impatient as dogs", "ungrateful as dogs", "the dog’s leg" and so on. As we can see in recent years, the number of people raising pets such as cats and dogs has greatly increased, the status of dogs seems to have changed, but the dog's derogatory image is deeply rooted in the Chinese language culture. On the contrary, in most English-speaking countries in the West, dogs are considered as the most loyal friend of human being. The fact that some English idioms relating to the dogs contain derogatory things is partly due to the impact of other languages exert on it; in addition, most of them do not contain derogatory meaning. In English idioms, dogs are often used to describe the image of a person’s behavior. For instance, you are a lucky dog means you are a lucky guy; every dog has his day means everyone has a day when he enjoys admiration from others; Old dog will not learn new tricks means the elderly can not learn new things and so on. When describing a seriously ill person, people tend to say someone is as sick as a dog; when someone is "very tired", he will be described as dog-tired. On the contrary, because the Chinese people love cats, when people say someone is as “a greedy cat” often shows intimacy towards other people. While in Western culture, "Cats" is used to describe "those woman harboring evil intentions." Obviously , without the basic knowledge of differences in customs between cultures, misunderstanding occurs.
Similar examples in our English learning are abundant, and it demonstrates a question: At the time of learning English, one have to pay attention to the differences in Western culture. It is because each language reflects a culture arising from it, so any form of language has its own cultural connotation. Therefore, cultural linguistics has become an important topic, cross-cultural exchanges have become hot spots of our English learning. This is because from the perspective of foreign language learning, the use of authentic foreign language for communication with foreigners, and to avoid all kinds of misunderstanding and alienation, what’s must be done is not only understand their language, but also must understand their culture.
3 In face of Cultural Differences, the Two Translation Strategies: Foreignizing and Domesticating Translation
Foreignizing translation and domesticating translation are two terms created in 1995 by the United States • translation theorist Lawrence Venuti to describe the translation strategies. Domesticating translation adopts an ethnocentric attitude. Its core lines in the equivalence between the target language and the text of the cultural values, and tries to bring the readers into the target language culture. Foreignizing translation emphasizes the retaining of the characteristics of the original language and culture in the translation so that readers have access to language exotic feelings and the existence of other cultures with a unique charm in order to enrich the target language and culture to better meet the demands of the readers of the target language in pursuing the “strangeness” feel.
To Venuti, the domesticating translation has a negative connotation, because the domesticating translation in fact reflects the common social policy of the dominant culture, that is, to be intoxicated with its own culture, and to resist foreign culture outside the door. He pointed out that the domesticating translation is a dominant translation strategy in Anglo-American cultural society. This strategy corresponds with the non-symmetrical literature in that culture and society or other culture and society. Because the domesticating translation is popular in many Anglo-American cultural and social fields, it is necessary to choose other translation strategies consciously to challenge its dominant position. Venuti suggested that foreignizing translation inhibits the nationalism from distorting the original text. In today's world, in particular, this kind of cultural intervention strategy is needed to oppose the inequality in cultural exchanges
4 Positive Significance of Foreignizing Translation on Cultural Exchange and Dissemination
In this age of information, communication and globalization, the cultural exchange between different countries becomes an irresistible trend. Nearly no country can be isolated from the global development. The uniqueness of one country’s culture can be brought into a new culture with most of its main characters being remained and with a slight change being made. Due to the dissemination of culture, different understanding of cultures is deemed to occur. To make tcultural exchange easier, foreignizing translation is required .
Venuti inspects the Foreignizing and Domesticating translation in the context of post-colonial, so as to arrive at a suggestion of foreignizing translation. In his view, the standard of value of the Anglo-American countries and English has after the Second World War formed a global advantage. This context only accepts those foreign contexts which are in the ideological line with the Anglo-American culture. It is in such situation, the domesticating translation makes some adjustments in the target contexts always in accordance with the target language’s particularly political, cultural, ideological norms in order to meet the recipient's taste. A superior culture always attempts to make itself the center, and tries to control or occupy other cultures. This cultural hegemony in Translation is extremely secretive but it is everywhere to find.For example, Ezra Pound in his translation of China hasn’t taken the context into consideration, but translated without being familiar with the eastern culture. He has even seriously distorted the eastern culture. It can be said he has made use of the domesticating translation to its limits. Another example is British scholar David Hawkes, in his translation of "A Dream of Red Mansions," he has domesticated a Chinese proverb, "cheng shi zai ren,mou shi zai tian" by replacing it directly with a naturalized English proverb "Man proposes, God disposes . "In this way, he has made the Chinese –the Buddhists a people of Jesus Westerners adorers; on the contrary, two masters of translation in Chinese translation field --yang xianyi and his wife have adopted the foreignizing translation strategy by translating “God "into the" Heaven ", thus has retained the original flavor of Buddhism. Only from Mr. yang’s translation version of "Man proposes, heaven disposes." rather than from the translation version of Hawkes can the Westerners come to know the “Heaven" in Chinese culture and will be more willing to understand the "Heaven" culture of China, the Buddhist culture, and even the overall Chinese culture. To make the readers enchant with a new culture in order to help them lay the foundation for cultural exchanges between the readers, this is in fact to place the readers at the center position. This is in fact the purpose of the translation. The aim of translation should be for cultural transmission, rather than for blinding cultural exchanges.
The nature of the foreignizing translation determines its distinctive cultural identity in dealing with the original text. The result is bound to bring some different manifestations as well as its cultural connotation annexed from the mother tongue. As an important carrier of culture, the language is rarely a factor isolated from external factors. In contrast, language is an open system with a strong tolerance and inclusive absorption. As the exchanges between different countries and ethnic groups deepen, various languages in today’s world have been enriched to varying degrees, and " foreignizing translation " has played a comparatively more important role in the process of translation. Certain terms did not exist in the original language system from the beginning, through the foreignizing translation, the translators enable a large number of word with exotic cultural style to be gradually accepted, and to be widely disseminated and applied in popular culture. Once they are accepted by society, that is, by convention, they are added to the traditional language and culture to become new members, the result is bound to enrich the expression of language, and promote cultural exchanges and development of the world cultures, and strengthen the cultural vitality.
In fact, because a considerable number of translators adhere to the foreignizing translation, Chinese has absorbed a lot of high-quality elements of the language outside its domain, such as some vocabulary like warm-up match, a scapegoat;some phrases like black market, ivory tower, some idioms like Pan Dora's Box, Achilles ankles, etc.. These all result from the successful breeding of exotic culture in China. On the one hand, they have enriched and perfected the ways of expression of Chinese, so that the means of expression is more accurate, more diversified; On the other hand, the translators have also opened up a window for us to understand Western culture. At the same time, a great number of Chinese words with exotic style are also gradually accepted and used in English, of which the deep cultural connotation has been understood by foreign people. For example, "tai chi" is known as Tai Chi, "kongfu" is known as martial arts, "daojia" is known as Taoism, and so on. It should be noted that this is all due to the Foreignizing translation. In today's globalization trend, under dual task of promoting cultural exchanges and dissemination, the translator should not only introduce the exotic language and culture to their readers in order to enrich the content of their culture, but also they should introduce their own culture to the world, and to promote the country's culture. Therefore, in the process of translation if the translators stick to the principle of target culture-oriented, and even attempt to forcibly domesticated the cultural values of target language, which is in fact impolite to the original language culture, also inadvertently deceive the readers, thus will hinder the further development of cultural exchanges.
5 Conclusions
The notable translation master Mr. Ji Xianlin once said in the preface of Chinese translation dictionary," Chinese culture is a long river that has never dried up, because there is endless water being injected into it. There were two largest, one was from the East; the other was from the West. The two big injections both relied on translation. In what Senior Ji said the" two major injections "referred to two events. One was the translation of Buddhist scriptures from 2 to 10 centuries as it is shown in “The water from the East”, another was the Western translation in early 20th century as it I shown in “the water from the West ". Two cultural injections have promoted the great development of Chinese culture. What Senior Ji said is the Chinese culture, in fact, it holds true for all cultures of the world. Because any kind of cultural development is often inseparable from the nutrition of the exotic language and culture, otherwise, it is possible the culture will fade away. This is obviously seen from the development of civilization in the Chinese and foreign history. The foreignzing translation makes it possible for each culture to draw nutrients and power from the exotic culture, which is bound to keep alive the vitality of culture, and ensure the continuous development of culture.
The 21st century is an era of economic globalization and integration, but the cultures of various countries around the world must not, nor can move toward integration. The world cultures should be complementary and diversified, and the various ethnic and cultural exchanges and communication should continue to develop. Based on this awareness, the sacred duty of translation should be to convey exotic culture, to work as an envoy of cultural exchanges; in practice, we can not blindly pursue fluent translation of the text to the neglect of the exotic implication the text involves, the exotic culture the text bears. It can be foreseen that with the increasingly frequent international exchanges, the foreignizing translation will be possible to play a more active role in the cultural exchanges.
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