Translation - Page 2

Translating Traces with Innovative Thinking and giving an ‘After-Life’ to the Source Text

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238 views

Abhinaba Chatterjee

Independent Research Scholar. ORCID ID: 0000-0003-4951-5753. Email: abhinaba0000@gmail.com

 Volume 12, Number 5, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n5.rioc1s24n3

Abstract

In this paper, I attempt to show that deconstruction and its practices should not be read as intimations towards plurality or relativism in translation, but should rather be utilised as a powerful analytical tool, a way of reading and writing with heightened awareness. In order to arrive at this conclusion, I discuss différance and the play of the trace in the context of the cont(r)act between two texts that are in a relationship of translation. I further argue that plurality as contained in Derrida’s différance is not a directive, but that the translator has to be aware of the existence of plurality and to take into account that the reader also participates in and contributes to this plurality.This has caused the binary oppositions such as original/translation, literal/free, alienating/naturalizing, etc., to lose ground and give way to new conceptualizations. The cultural turn in translation studies in the first half of the 1990s is an outcome of this paradigm shift. Moreover, the relations between translation and ideology, power, and identities have begun to hold a significant place in translation theory. I argue that all literature is subject to ‘afterlife,’ a continual process of translation. From this starting point, I seek to answer two questions. Firstly, how texts demonstrate this continual translation; secondly, how texts should be read if they are understood as constantly within translation. To answer these questions, I will develop a model of textuality that holds afterlife as central, and a model of reading based on this concept of textuality.

 Keywords: Translation, Deconstruction, After-life, Textuality

Translation of Intensity in Political Discourse

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268 views

Iroda Siddikova1 & Nadejda Zubareva2

1Professor at the Comparative Linguistics department of the National University of Uzbekistan named after Mirzo Ulugbek; Tashkent, Uzbekistan; Email: i.siddiqova@nuu.uz

2PhD Candidate at the Comparative Linguistics department of the National University of Uzbekistan named after Mirzo Ulugbek; Tashkent, Uzbekistan; Email: zubarevan@yahoo.com; ORCID 0000-0001-7895-3301 (Corresponding Author)

  Volume 12, Number 5, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n5.rioc1s24n1

Abstract

The political discourse is one of the most dramatic and emotionally expressed types of discourse where intensity could be considered as the means of implementation of pragmatic potential. The preservation of pragmatics of intensifying units as part political discourse while translating them serves to the adequate transformation of the communicative intention of the author and as a result, leads to the achievement of the corresponding communicative effect in the target language. This paper examines ways of translating intensification in the political discourse. Three types of methods for implementing intensification in translation have been discussed: (1) the explicit expression of intensification, (2) the creation of intensity in translation, and (3) the reduction in the intensity of expressions. The results of the study show that not every equivalent translation is recognized as adequate, but only one that meets, in addition to the norm of equivalence, other regulatory requirements.

 Keywords: Intensification, Political Discourse, Translation, Communication

No Man’s Land: Reading Travel Accounts In Pilgrimage Sites in Shanku Maharaj’s Bigalito Karuna Jahnabi Jamuna

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206 views

Smitasri Joy Sarma

Research Scholar, Tezpur University, Assam. Email: smitasrijoy05@gmail.com

Volume 12, Number 3, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n3.07

Abstract

India is the land of 330 million deities, where religious establishments serve as landmarks for postal addresses, where people unite and divide on the pretext of religion, where every milestone involves religious ceremonies, where every birth, marriage or death undergoes holy rituals, or as Bengal endorses the nation’s spirit as “Baro Mashe Tero Parbon” (13 festivals in 12 months). Though the nation speaks of religious diversities, India in the common psyche upholds Hinduism and its practices. In the Western literary bank, India is marked with sacred heritage that draws people to stimulate their spiritual, pursuing solace and the surreal. The legend of Shravan Kumar echoes the existing and common affair of pilgrimages in India that today proves as commercial, in fact as a lucrative sector. This paper endeavors to explore an Indian travel narrative in a pilgrim site through a close textual analysis of Khagendra Narayan Dutta Baruah’s Assamese translation of Shanku Maharaj’s Bigalito Karuna Jahnabi Jamuna (1962), originally written in Bengali in 1959. The text, though woven as a travelogue in a pilgrim site ventures to celebrate the humane, along with the divine. It evokes the reiterated statement of the journey as primal to the destination. The voice while capturing the ethos of India with all its nuances simultaneously dismantles and in fact challenges the conventional and romanticized vista of travelling, particularly in precarious sites. In India, treading the holy spaces despite usually accompanying itineraries can unravel into adventure as the lines blur between such accounts and otherwise.

Keywords: travel, pilgrim, pilgrimage, journey, nature

 

Beyond the Boundaries of Kochi: a Study of Raja Veera Keralavarma’s Travel Narrative to Kashi

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284 views

Niveditha Kalarikkal

Centre for Comparative Literature and Translation Studies, Central University of Gujarat, Gandhinagar. kunjikavu@gmail.com

Volume 12, Number 3, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n3.05

Abstract

Pilgrim narratives constitute a significant number of travel narratives which appeared in Sanskrit, English and various Indian bhashas in the 18th and 19th centuries. Raja Veera Kerala Varma IV, who ruled the erstwhile princely state of Kochi (Cochin) in South Western India, wrote an account of his pilgrimage to Kashi (Benares) during the years 1852-53. This travelogue in English was later translated into Malayalam by M. Raman Namboothiri and was published as Kochirajavinte Kashiyatra (The Cochin Raja’s travel to Kashi) in 2013. The ‘travel notes of the Raja of Kochi’ which was available in the form of his personal journal describes his meetings with many British officials and common people on the way, in addition to sketching the varied geographies and religious places that he visited during the 220 days long pilgrimage. The Raja who started his pilgrimage from Trippunithura was accompanied by a royal retinue which included his tour manager, a white medical doctor named Bingle and a few other servants. Veera Kerala Varma, later referred to as the ‘Maharaja who passed away in Kashi’ had an untimely death due to smallpox and his travel narrative reached Kochi along with his physical remains. This paper attempts to do a close reading of the travelogue to reveal the inquisitiveness of a Raja who had close associations with the British administrators, as one who attempted to step out of the boundaries of his kingdom with an ethnographic intent. The description of people and their cultural practices that were different from his own ‘country’ can also throw light on how a member of the 19th C English educated Indian elites looked upon newly evolving territorial identities, scientific advancements and public institutions that were being established through colonization.

Keywords: pilgrim narrative, cultural boundaries, writing home, territorial identities, colonialism and technology, modern self

First Travel Narrative in Telugu: A Study of Yenugula Veeraswamaiyya’s Kasi Yatra Charitra

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323 views

M. G. Prasuna

Associate Professor, Department of Humanities and Social Sciences, BITS Pilani, Hyderabad Campus, ORCID: 0000-0001-5034-0992. Email: prasuna@hyderabad.bits-pilani.ac.in

Volume 12, Number 3, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n3.04

Abstract

Yenugula Veeraswamaiyya’s Kasi Yatra Charitra(1838) is considered the first book written in the genre of travel writing in Telugu. A seminal work, it faithfully reflects and records the social, religious, political and economic life of people in those times, along with aspects of tradition and culture. A well-recognised scholar of his times, Veeraswamaiyya embarked on his journey to Kasi (Varanasi) in May 1830 from Chennapatnam (Chennai). He travelled for 15 months and 15 days and returned to Chennapatnam on September 3rd, 1831. He wrote about his experiences of travelling through Tirupati, Kadapa, Kurnool, Hyderabad, Nagpur, Jabalpur and Allahabad to reach Kasi. On his return journey, he travelled across Patna, Gaya, Calcutta, Puri, Ganjam, Simhachalam, Machilipatnam and Nellore, and finally reached Chennapatnam. His journey was unique because he took along with him, nearly 100 people consisting of his family, friends and servants. A travel of this scale needed meticulous planning. It could have been extremely challenging and adventurous to travel through unknown territories. These journeys had to be made by walking on foot and sometimes in a palanquin, carried by servants.  According to Hindu belief, Kasi is the place where one attains moksha or liberation, and freedom from the cycle of death and rebirth. Hence, it is considered an important spiritual destination. This work is a storehouse of information and reflects the author’s keen observation. This paper will explore the historical, cultural, social, economic and religious significance of Veeraswamaiyya’s Kasi Yatra Charitra.

Keywords: Travel writing, Kasi yatra, pilgrimage, Telugu

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