Iv - University of Salford Institutional Repository
Iv - University of Salford Institutional Repository Iv - University of Salford Institutional Repository
strives to make the TL reader react to the TL text in much the same way as the SL reader reacts to the SL text. While grammatical translation is characteristically static, cultural translation is unmistakably dynamic. To achieve cultural dynamism, translators look on 'meaning' as an ethnographic cultural issue. Students are constantly reminded of the cultural basic norms and conventions of the SL so that they can, with reasonable adequacy, search for corresponding cultural equivalents in the TL, which is their native language. A dynamic-equivalence translation, on the other hand, does not rest on ethnographic comparison between SL and TL texts; rather it strives to achieve a more or less identical response on the part of both SL and TL recipients. This method has been adopted in Bible translating where focus is attached to creating the desired response rather than sticking to verbal accuracy or structural precision. This certainly lays a heavier burden on the translator who must exploit as many strategies as he could avail of to achieve objective equivalence in his translation. What makes intercommunication possible among people belonging to different speech communities is the fact that they share in the common cultural norms and elements, namely, material, social, religious, linguistic and aesthetic. Even though specific modes of behaviour differ considerably within a given speech community and, subsequently, from one speech community to another, the range of human experience is sufficiently similar as to provide a basis for mutual understanding. 72
Moreover, the ability of both children and adults to adjust to any cultural pattern, although individuals differ widely in their capacity to adjust, is not a hard enough block over which intercommunication stumbles. The similarities that unite mankind as a cultural species are, certainly, greater than the differences that separate. Besides, the mental processes involved in intercommunication among categories of the human species are almost identical. Almost by nature but with varying degrees, man is intellectually inquisitive, socially interactive, and culturally absorptive. "But"as Nida states, "despite the fact that absolute communication is impossible between persons, whether within the same speech community or in different communities, a high degree of effective communication is possible among all peoples because of the similarity of mental processes, somatic responses, range of cultural experience, and capacity for adjustment to the behaviour pattern of others". (1964, p55). By 'effective communication', Nida means that which fulfils the basic socio-cultural reeds of the fellow- communicants. Since there are in fact no identical equivalents, translators must seek the closest possible equivalents which may adequately effect 'effective communication'. Equivalence is of two kinds: formal and dynamic. Formal equivalence is oriented towards the linguistic form of the message. Formal equivalence translation focuses on correspondences such as word-to-word, sentence-to-sentence, concept-to- concept and poetry-to-poetry. This means that the message in the receptor language should closely correspond to the message in the 73
- Page 33 and 34: Lotman (1976, pp153-96) argues that
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Moreover, the ability <strong>of</strong> both children and adults to adjust to any<br />
cultural pattern, although individuals differ widely in their capacity<br />
to adjust, is not a hard enough block over which intercommunication<br />
stumbles. The similarities that unite mankind as a cultural species<br />
are, certainly, greater than the differences that separate. Besides,<br />
the mental processes involved in intercommunication among categories <strong>of</strong><br />
the human species are almost identical. Almost by nature but with<br />
varying degrees, man is intellectually inquisitive, socially<br />
interactive, and culturally absorptive. "But"as Nida states, "despite<br />
the fact that absolute communication is impossible between persons,<br />
whether within the same speech community or in different communities, a<br />
high degree <strong>of</strong> effective communication is possible among all peoples<br />
because <strong>of</strong> the similarity <strong>of</strong> mental processes, somatic responses, range<br />
<strong>of</strong> cultural experience, and capacity for adjustment to the behaviour<br />
pattern <strong>of</strong> others". (1964, p55). By 'effective communication', Nida<br />
means that which fulfils the basic socio-cultural reeds <strong>of</strong> the fellow-<br />
communicants.<br />
Since there are in fact no identical equivalents, translators must<br />
seek the closest possible equivalents which may adequately effect<br />
'effective communication'. Equivalence is <strong>of</strong> two kinds: formal and<br />
dynamic. Formal equivalence is oriented towards the linguistic form <strong>of</strong><br />
the message. Formal equivalence translation focuses on<br />
correspondences such as word-to-word, sentence-to-sentence, concept-to-<br />
concept and poetry-to-poetry. This means that the message in the<br />
receptor language should closely correspond to the message in the<br />
73
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