The reception of Ethical and Aestheticalvalues of Japanese Culture in the WestThe translations of Nitobe´s Bushidô and Okakura´s Book of Tea into Spanish.M. Teresa Rodriguez NavarroUniversitat Autònoma de BarcelonaAbstractThe aim of this paper is to analyse and compare the context, pretext and some examples of tworepresentative works of the nihonjinron discourse at the beginning of the 20th century in Japan:Bushido: The Soul of Japan by Inazo Nitobe (1900), and The Book of Tea by Okakura Kakuzō(1906). These Japanese authors-translators were pioneers in both inter-cultural studies andtransmitting values and concepts of Japanese culture to the West. Like Nitobe’s Bushido, Okakurawrote The Book of Tea in English, already a sort of self-translation -a self translation “in mente”-(Tanqueiro, 1999, 2002).These texts will be analysed to see how the context as well as the reader influence the receptionof the text as discourse through the translation process both the translator the selftranslator,a privileged translator (Tanqueiro, 1999). We also present a diachronic study of sometranslations of the above mentioned books published in Spanish between 1909 to 2007. Theparatextual elements of these translations will reflect the interaction between contexts, pretextsas well as the ideology and “visibility” of the translators influencing the interpretation of the textas discourse. The translators “rewrite” the texts censoring when necessary, to make values andconcepts of the beginning of the 20th century. This analysis may also shed light on the receptionof Nitobe’s Bushido and Okakura’s Book of Tea in Spain during the last 100 years as well as thechanging images that Spaniards have had on the “Culture of Bushidō” and the “Culture of Chadō”.41
IntroductionThe aim of this paper is to analyse and compare the context, pretext and text of two representativeworks of the Nihonjinron discourse at the beginning of the 20th century in Japan: Bushido.The Soul of Japan, by Inazo Nitobe (1900), and The Book of Tea, by Okakura Kakuzô (1906).These Japanese authors-translators were pioneers in both inter-cultural studies and transmittingvalues and concepts of Japanese culture to the West. Both Nitobe and Okakura wrote theirbooks in English, which was a kind of self-translation, “a mental” translation (Tanqueiro, 1999,2000, 2007).These texts will be analysed to see how the context as well as the reader influence the receptionof the text as discourse through the translation process of the translator and the selftranslator,a privileged translator (Tanqueiro, 1999). We also present a diachronic study of sometranslations of the abovementioned books published in Spanish between 1909 and 2007. Theparatextual elements of these translations contribute to the interaction between contexts, pretextsand texts as do the ideology and “visibility” of the translators, influencing the interpretationof the text as discourse. The translators “rewrote” the texts, censoring when necessary, to makevalues and concepts of the exotic culture of Japan acceptable to Spanish-speaking communities,“reinterpreting” the Orientalist discourse on Japan that both Nitobe and Okakura represented atthe beginning of the 20th century. This analysis may also shed light on the reception of Nitobe´sBushido and Okakura`s Book of Tea in Spain during the last 100 years, and how the images theof “Culture of Bushidô” and the “Culture of Chadô” received by Spaniards have changed over thisperiod.The influence of translation in Japanese CultureIn “Modern Japan and Trialectics of Translation” (2008:1-5), Indra Levy states that modernJapan is a culture of translation and discusses what translation means in the context of Japanand what the focus on translation brings to the study of Japanese Modernity. In fact, translationhas played an extremely important role in the reception and syncretism of foreign cultures in thehistory of Japan, in the reception of both continental Asian culture and thought in ancient timesand Western culture and thought, beginning in the 16 th century and in particular from the 19 thcentury onwards.In Japan the era of written history begins with the adoption of the Chinese script in the 5 thCentury. Japanese scholars began to use the phonetic element of Chinese characters to representthe sounds of Japanese, e.g. Kojiki (712), in which abbreviated Chinese characters are used asphonograms. The task of decoding Chinese texts so the Japanese could read them, led to a furtherdevelopment: the formation of “hiragana and katakana” (Levy, ibid: 2-3). As Levy pointed out,“this co-existence of Chinese writing and Japanese enunciation [...] produced a condition of linguistichybridity that has no parallel in others parts of Asia, much less in the West” (ibid:2).In the second half of the 19 th Century, and in particular since the arrival of the American navy(kurobune) in the Edo bay in 1854, Japan was forced to open its ports and end more than 200years of an isolation (sakoku) caused in part by Japan’s fear of being colonized by western powers.This led to a new era of communication with the foreign world and, as had happened with42M. Teresa Rodriguez Navarro
- Page 1: Cultural TranslationsProceedings of
- Page 4 and 5: PrefaceThe idea of organizing a wor
- Page 6 and 7: ContentsAcknowledgementIIPrefaceIII
- Page 8 and 9: Literature and Transculturality:Som
- Page 10 and 11: agenda of Herder, which was to figh
- Page 12 and 13: nomenon. However, until long into t
- Page 14 and 15: Tawada’s work appeared in Swedish
- Page 16 and 17: multiple interpretations. Japan is
- Page 18 and 19: Cultural Translation between Tradit
- Page 20 and 21: George P. Murdock illustrated the p
- Page 22 and 23: ancestor of the Maori arrived in Ao
- Page 24 and 25: nal names do not necessarily have.
- Page 26 and 27: One of the functions of ‘cultural
- Page 28 and 29: PRELUDEIn 2003, an original artisti
- Page 30 and 31: planted, adopted and fused with ind
- Page 32 and 33: liest known written clues regarding
- Page 34 and 35: since there are many Asians and Pac
- Page 36 and 37: listening to and evaluating sounds
- Page 38 and 39: Ensemble, and the Moscow Pan-Asian
- Page 40 and 41: temporary Finnish folk music. 29I a
- Page 42 and 43: Although some space for improvisati
- Page 44 and 45: whom have devoted many years to ser
- Page 46: POSTLUDEBy way of conclusion, allow
- Page 51 and 52: to discuss what role Japan was to p
- Page 53 and 54: I may be allowed henceforth to use
- Page 55 and 56: program was to promote and help stu
- Page 57 and 58: 50different of that of Millán -Ast
- Page 59 and 60: most impracticable people in the ea
- Page 61 and 62: intending to give the Book a quasi
- Page 63 and 64: understood by the West on a time wh
- Page 65 and 66: FUJIWARA Masahiko. (2008) Kokka no
- Page 67: - (2002) Cultural light, political
- Page 70 and 71: Translation, or better, linguistic
- Page 72 and 73: one may not expect anything other t
- Page 74 and 75: as Murakami opts for a globalized v
- Page 76 and 77: market. 17 Another indispensable to
- Page 78 and 79: (This is part of my doctoral thesis
- Page 80 and 81: elieve advances man’s progress he
- Page 82 and 83: ender the New Testament into Japane
- Page 84 and 85: a synonym for kami. The latter is a
- Page 86 and 87: The American school text is in the
- Page 88 and 89: Willson Reader 46 T73 47I will not
- Page 90 and 91: Gentlzer, Edwin & Tymoczko, Maria 2
- Page 92 and 93: Tea ceremony or tea cult?Translatin
- Page 94 and 95: Company (VOC), men came from differ
- Page 96 and 97: H. Stolpe gathered items in Japan f
- Page 98 and 99:
simple presentations had negative i
- Page 100 and 101:
theticism, with its manifold bearin
- Page 102 and 103:
Kumakura, Isao (1980) 近 代 茶
- Page 104 and 105:
1. Introduction and aim of the pape
- Page 106 and 107:
main character and the caller doesn
- Page 108 and 109:
not” and ”at present” that ha
- Page 110 and 111:
match this name, a sea as artificia
- Page 112 and 113:
I John Gabriel BorkmanHenrik Ibsen
- Page 114 and 115:
his dream during the 1870s, when ca
- Page 116 and 117:
make a decision. But it turns out t
- Page 118 and 119:
Ôgai’s change of translation str
- Page 120 and 121:
Behind every utterance lies two mot
- Page 122 and 123:
a large group of persons be gathere
- Page 124 and 125:
The “Territory of Translation”
- Page 126 and 127:
八 十 日 間 世 界 一 周 :
- Page 128 and 129:
heuristic tools, especially conside
- Page 130 and 131:
Left: Photo of Kawashima Chūnosuke
- Page 132 and 133:
Burlington Gardens is in London (Ro
- Page 134 and 135:
門 アリ 入 リテ 見 レバ
- Page 136 and 137:
scene seems to be merely one of man
- Page 138 and 139:
Niwa Jun’ichirō’s Spring Tale
- Page 140 and 141:
The text is full of detailed descri
- Page 142 and 143:
where the narrative voice does not
- Page 144 and 145:
The reason the “territory of tran
- Page 146 and 147:
Translating the Trip Around the Wor
- Page 148 and 149:
ForwordI have been working on my do
- Page 150 and 151:
clining though. By the end of 1980
- Page 152 and 153:
幸 い 神 の 怒 りは 鎮 ま
- Page 154 and 155:
The Public Sphere as Deliberation o
- Page 156 and 157:
and absence of hierarchy would have
- Page 158 and 159:
was used much like we would use “
- Page 160 and 161:
outcasts and bandits - were suppose
- Page 162 and 163:
cal sense, the arena where particip
- Page 164 and 165:
society” and in which “there wa
- Page 166 and 167:
sic formulations, the public sphere
- Page 168 and 169:
はじめに日 本 統 治 下 の
- Page 170 and 171:
似 地 一 下 一 下 拽 那 鼻
- Page 172 and 173:
ということから、 古 丁
- Page 174 and 175:
の「 序 」で、 大 東 亜
- Page 176 and 177:
3.1 翻 訳 と 満 洲 国 語 政
- Page 178 and 179:
取 り 入 れを 主 張 する
- Page 180 and 181:
文 化 の 翻 訳 としての「
- Page 182 and 183:
史 性 にも 留 意 すべきだ
- Page 184 and 185:
て、 渦 巻 きよりほかは
- Page 186 and 187:
変 わらないということも
- Page 188 and 189:
訳 語 と 新 語 から 見 る
- Page 190 and 191:
しは「 無 為 」や「 本 性
- Page 192 and 193:
思 想 を 基 礎 として、
- Page 194 and 195:
って「 物 理 上 哲 学 」
- Page 196 and 197:
し、まさにはこの 時 期
- Page 198 and 199:
意 譯 : 理 學 、 性傅 汛
- Page 200 and 201:
柴 田 昌『 增 補 訂 正 英
- Page 202 and 203:
一 八 七 七 年 、 文 部 省
- Page 204 and 205:
日 中 友 好 の 象 徴 「 鑑
- Page 206 and 207:
と 指 摘 した。成 吉 思
- Page 208 and 209:
をあげている。さらにま
- Page 210 and 211:
に 請 ひて 出 家 を 求 む
- Page 212 and 213:
この 時 奉 請 の 十 師 等
- Page 214 and 215:
歴 史 小 説 『 天 平 の 甍
- Page 216 and 217:
点 」が 生 じたと 指 摘
- Page 218 and 219:
まず、 昨 今 、 活 発 に
- Page 220 and 221:
2、 従 来 の 比 較 文 学 (c
- Page 222 and 223:
普 遍 理 論 を 適 用 し、
- Page 224 and 225:
ス・テグネル(Esaias Tegnér,
- Page 226 and 227:
に 満 ちる「 生 命 」に
- Page 228 and 229:
う 形 をとって 展 開 した
- Page 230:
学 が 大 学 で 展 開 して