This piece of research endeavours to explain why translator's competence is not
homogeneously distributed among linguistically acculturated members of society. It
transpires that the cross-cultural communication skills possessed by a translator are
not
often born or merely characteristics of his natural ability. Professional translation is an
evolved natural translation. Undoubtedly, it is training, deepened expertise, and constant
upgraded and updated cognizance of the technicalities and strategies of translation that
qualify a translator to overcome the ever arising problems of translation. The cognitive
activity of translator's communicative competence underlies his professionalism
concerning the issues of invisibility, interference, creative restructuring process of
problem-solving and decision-making. Quite contrasted to translator as transmitter,
accumulative malleable communicative competence creates the translator who is a genuine
cultural mediator.
This piece of research endeavours to highlight the inevitability of the
micro-textonymic transformations throughout the process of translation. The claim that translation necessitates transformation has been ascertained through rendering a few non/
conventional micro-textonymic English collocational patterns into Arabic. However, though some translation theorists comprehend transformations as a remark of inescapable weakness, others maintain its prominence in successfully communicating the TL recipients, to the extent that there is no transation without transformation. Translator's skilfulness and expertise would closely monitor and manage such micro-textonymic transformations, being the decoder of the ST and re-encoder of the TT. Faithfulness in translation has been defined not in relation to extremely possible literalism and adherence to the ST, rather, it stands as a remark of how far do such micro-textonymic transformations help translators communicate the rhetoric of the ST, and guarantee acceptance and readability in the TL language and culture.
The study aims at discussing how cultural and pragmastylistic
factors influence translating Surat An-Nās of The Glorious Qur`an into
English. Four different translations are taken as a sample for the study.
The paper seeks to show how these aspect
s constitute the main source of
translation difficulties between Arabic and English.
Translation forms a scientific, artistic and procedural house that receives texts whose
language and culture are peculiar. It probes them and explores their unique ideas and
treasures to quench its thirst for it is a science and an end by itself. I
t has its bases, its
factors, importance and tools, and it tries to quench others when it becomes a bridge
between different nations and cultures and their various ways of thinking. From this
perspective, the title is a kind of analysis, of what the subtitle is: the essence of translation,
and the comparative literary research so that both will be the object of our study in
continuation of previous studies whose echo could be seen by the reader directly or
indirectly of for being similar.
This research aims at studying two different translations of D. H.
Lawrence‟s Women in Love, and comparing these two translations in
terms of the strategies followed by the translators and the problems that
faced them during translation. One of th
ese two translations is by the Iraqi
researcher and translator Amjad Housien, and the other one is by the
Syrian researcher and critic Hana Abboud.
This research studies the notion of non-equivalence in translation
between English and Arabic. It displays the main issues translators
face when translating, like cultural restraints and linguistic barriers.
It also suggests a number of strategies
that help in dealing with
non-equivalence, including paraphrasing, omission, and cultural
substitution.
