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Iv - University of Salford Institutional Repository

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strives to make the TL reader react to the TL text in much the same way<br />

as the SL reader reacts to the SL text.<br />

While grammatical translation is characteristically static,<br />

cultural translation is unmistakably dynamic. To achieve cultural<br />

dynamism, translators look on 'meaning' as an ethnographic cultural<br />

issue. Students are constantly reminded <strong>of</strong> the cultural basic norms<br />

and conventions <strong>of</strong> the SL so that they can, with reasonable adequacy,<br />

search for corresponding cultural equivalents in the TL, which is<br />

their native language. A dynamic-equivalence translation, on the<br />

other hand, does not rest on ethnographic comparison between SL and TL<br />

texts; rather it strives to achieve a more or less identical response<br />

on the part <strong>of</strong> both SL and TL recipients. This method has been adopted<br />

in Bible translating where focus is attached to creating the desired<br />

response rather than sticking to verbal accuracy or structural<br />

precision. This certainly lays a heavier burden on the translator who<br />

must exploit as many strategies as he could avail <strong>of</strong> to achieve<br />

objective equivalence in his translation.<br />

What makes intercommunication possible among people belonging to<br />

different speech communities is the fact that they share in the common<br />

cultural norms and elements, namely, material, social, religious,<br />

linguistic and aesthetic. Even though specific modes <strong>of</strong> behaviour<br />

differ considerably within a given speech community and, subsequently,<br />

from one speech community to another, the range <strong>of</strong> human experience is<br />

sufficiently similar as to provide a basis for mutual understanding.<br />

72

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