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Journal articles on the topic 'Ethics of translation'
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1
Gao, Fan, and Thawascha Dechsubha. "Translation from The Perspective of Meaning Triad." Technium Social Sciences Journal 27 (January 8, 2022): 798–801. http://dx.doi.org/10.47577/tssj.v27i1.5652.
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This paper offers a comprehensive survey of translation ethics within the theoretical frame of Lady Welby’s meaning triad concerning the relationship between ethics and translation in the meaning process of sign activities. The paper mainly discusses such aspects as: (1) the relationship between meaning triad and translation ethics, (2) upward translation as a method to maximize ethical value and (3) enhancement of translation ethics as a goal of upward translation. The results of the paper can be found as the following: 1. the evolutionary process of meaning from sense to meaning and then to significance is the path for the improvement of translators’ cognitive ability and the sublimation of translator or interpreter’s ethics and morality. 2. Upward translation serves as a key to enhancing translators’ ethical consciousness.3. translation, meaning and ethics are correlated and interrelated mechanism. Therefore, the implications of the dynamic and dialogic view of translation and meaning will provide an interdisciplinary theoretical vision for the construction of translation ethics.
 
 Keywords: meaning triad; upward translation; translation ethics
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O’Mathúna, Dónal P., Carla Parra Escartín, Proinsias Roche, and Jay Marlowe. "Engaging citizen translators in disasters." Ethics of Non-Professional Translation and Interpreting 15, no. 1 (2020): 57–79. http://dx.doi.org/10.1075/tis.20003.oma.
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Abstract Crisis situations, including disasters, require urgent decisions, often without sufficient resources, including decisions about translating and interpreting. We argue that using citizen translators (i.e., translators without professional translator training) in such contexts can be ethically justified when their preparation incorporates virtue ethics. Translation potentially improves access to crucial safety information, and delivering such information is critical. We acknowledge several ethical challenges with citizen translation based on our experience in humanitarian contexts, relevant literature, and discussions with stakeholders engaged with our research consortium. Recourse to citizen translators has limitations, but we advance mitigation measures through training to address the ethical challenges of providing translation services to linguistically diverse groups in crisis. We propose virtue ethics as a framework for citizen translators to develop ethical decision-making skills and virtues. We suggest virtue ethics training to prepare citizen translators for ethical challenges in the field.
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Gu, Zhiwei. "Ethics and Translation of Shakespeare’s Dramas —A Case Study on Zhu Shenghao’s Translation of Romeo and Juliet." Journal of Language Teaching and Research 9, no. 4 (2018): 715. http://dx.doi.org/10.17507/jltr.0904.06.
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Since 1980s, the researchers weren’t bound by the ideal of “faithfulness” in translation, but the ethics of “keeping differences” is advocated. Establishing a code of conduct of the cross-cultural exchanges and the translator will be and should be bound by these guidelines has been advocated. This is the translator's professional ethics called the Ethics of Translation. Ethics of Translation has greatly expanded the view of translation studies and made a great significance in protecting the vulnerable culture from being invaded by the strong culture. As everyone knows, Shakespeare’s plays had a great impact on both the Chinese and Western cultures. So a lot of well-known translators have translated Shakespeare’s plays. Among them, many readers are favor of Zhu Shenghao’s translation of “Romeo and Juliet”, which will be explained in the paper in the perspective of Chesterman’s ethics of translation to find the inherent relationship between Ethics of Translation and the translations of Shakespeare’s plays, so that we can find a new way to study the translation of Shakespeare’s plays and make the ethics of translation into practice.
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Werner, Eberhard. "Toward a Code of Ethics in Bible Translation." Journal of Translation 10, no. 1 (2014): 15–23. http://dx.doi.org/10.54395/jot-kefrd.
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As Bible translation slowly develops into a discipline of its own, ethical standards need to be defined. In functional and skopos-oriented translation theories, an obligatory work plan gives support to expressing and regulating the expectations, capabilities and the contextual environments of a Bible translation project. Such agreements should also describe a code of ethics to which all agree. The interdisciplinary and professional nature of Bible translation leads increasingly to a collection of expertise that also requires an ethical framework to guarantee mutual understanding. Balancing out divine intervention against human responsibility is foundational to a code of ethics in Bible translation with Scripture-internal (emic), outward-oriented (etic) and mediating ethical aspects. To deal with the ethics of translating a text of divine origin, the author presents a perspective on the notion of divine inspiration that he calls impact-inspiration. A general code of ethics in Bible translation states the general but minimal agreements of those involved in Bible translation, and an individual code of ethics in Bible translation builds on the former and states the ethical agreement in Bible translation projects as part of a work plan.
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Song, Yonsuk. "Ethics of journalistic translation and its implications for machine translation." APTIF 9 - Reality vs. Illusion 66, no. 4-5 (2020): 829–46. http://dx.doi.org/10.1075/babel.00188.son.
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Abstract Journalistic translation is governed by a target-oriented norm that allows varying degrees of intervention by journalists. Given the public’s expectations for the fidelity of translated news, this norm entails ethical issues. This paper examines the ethical dimensions of journalistic translation through a case study of political news translation in the South Korean context. It investigates how newspapers translated a US president’s references to two South Korean presidents in accordance with the newspapers’ ideologies and then came to apply the translations as negative labels as the political situation evolved over time. The study demonstrates how even word-level translation can require an intricate understanding of the sociopolitical context and cumulative meanings of a word. It then draws its implications for machine translation by comparing the human translations with machine translations of the references in question. It concludes by discussing why machine translation cannot yet replace human translation, at least between Korean and English, and what translation studies should do regarding the ethics of journalistic translation.
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Tang, Jinxia. "Ethical Values of a Sociosemiotic Approach to Translation." Chinese Semiotic Studies 16, no. 2 (2020): 265–75. http://dx.doi.org/10.1515/css-2020-0015.
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AbstractThis article interprets the sociosemiotic approach to translation from an ethical perspective. First, it briefly illustrates the necessity and feasibility of studying the sociosemiotic approach to translation from an ethical perspective, then shifts to the genres of ethics to be used in the interpretation. After that, it proposes an empirical study of the ethical values underlying the sociosemiotic approach to translation. The articles makes it clear that, in translating the referential meaning of a sign, translators who follow the sociosemiotic approach to translation tend to honor ethics of representation if this sign has an equivalent sign in the target language and would like to adhere to norm-based ethics if this sign has no equivalent in the target language. The article demonstrates that, in translating the linguistic meaning, translators who follow the sociosemiotic approach to translation often stick to ethics of commitment, which confers upon them the role of an expert as well as an arbitrator and makes it possible for them to mediate the conflicts between the various parties related to a translating mission. The article also exemplifies that, in translating the pragmatic meaning, translators who follow the sociosemiotic approach to translation, in most cases, prefer ethics of commitment, which allows them to represent the pragmatic meaning incubated in the source text either with the method employed in the source text or with a different method when the method applied in the source text is not appreciated in the target context.
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Zasiekin, Serhii, and Solomiia Vakuliuk. "Ethical Issues of Neural Machine Translation." Psycholinguistics in a Modern World 15 (December 25, 2020): 81–83. http://dx.doi.org/10.31470/10.31470/2706-7904-2020-15-81-83.
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The paper is focused on the issues of machine translation ethics. The goal of the present study is to discuss the role of neural machine translation tools from an ethical point of view and their impact on humans. Although traditionally ethics of translation is viewed in terms of sameness and difference, it is human translator who is a party to ethics of translation. It is discussed that translators should rely on technology as a helpful leverage in their job, since it allows them to be faster and more productive. On the other hand, we take an interest in examining the extent to which translation technology tools are given power. Neural machine translators can be unsupervised by humans, therefore viewed as a party to ethics of translation.
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Kaldjärv, Klaarika, and Katiliina Gielen. "World Literature in Estonia: the Construction of National Translation Ethics." Interlitteraria 23, no. 1 (2018): 19–32. http://dx.doi.org/10.12697/il.2018.23.1.3.
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In addition to many other functions, translating may (and often does) also have a national agenda. Such agenda determines what is going to be translated, how and by whom. Depending on what the national agenda might be, various questions of ethics come into play. Such questions of ethics may be reflected in the translation norms, they may be concealed but still have an important role in constructing the image of translators as well as the idea of what translations should be like.
 In Estonia, translation has been of pivotal importance among other things in the formation of the national canon and in developing the Estonian language. In addition to that, translation can be considered to be a means of implementing new ideologies as well as means of resistance. In the present paper, we will ask questions rather than try to answer them: What does ethics of translation mean in the Estonian cultural context? Considering Estonian translation history, can translation ethics be said to be dependent on a particular historical-political situation? And, who has the right to judge translations and the activity of translators?
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Kwok, Virginia. "Ethics and aesthetics are one." Babel. Revue internationale de la traduction / International Journal of Translation 65, no. 2 (2019): 249–63. http://dx.doi.org/10.1075/babel.00087.kwo.
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Abstract In the post-modern world where thinking of pluralism and relativism is prevalent (Honeysett 2002), fundamental values such as respect for life pertinent to the health and welfare of humanity should remain unchanged in order to preserve the culture from corrosion. In this paper, through examining creativity in translation and creative writing (Zawawy 2008; Perteghella and Loffredo 2006), macro- and micro- strategies of translating a Chinese prose into an English play will be discussed, with the aim to explore the notion, “creativity is culturally variable” (Carter 2016) in literary translation. I would concur with Ludwig Wittgenstein who stated, “ethics and aesthetics are one” (1961), and argue that genres and forms of expression might vary in cross-cultural translation, semantic content and message should still be unaltered. Literary translators can act as cultural mediators to advocate peace. So to “develop an understanding of translation strategies and of the vital role that creativity plays throughout the translation/interpreting process” (Levý in Beylard-Ozeroff, Králová and Moser-Mercer 1998) can help translators build bridges rather than promote violence, to foster diversity rather than divisiveness. As such, I would explore how a translator can translate cultures with respect, integrity and creativity in the midst of tensions, confrontations and conflicts due to misunderstandings linguistically and culturally. As Vezzaro (2010: 10) put it, “to come closer to feeling compassion, which is what writing and translating is ultimately all about.” This will call for efforts to translate texts with faithfulness and the right degree of creativity (Grassilli 2014), making good decisions at individual levels and beyond. This will also require cultural understanding and collaboration at national and even international levels.
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Bennett, Phillippa May. "Ethics in translation practice." Verba Hispanica 29, no. 1 (2021): 31–52. http://dx.doi.org/10.4312/vh.29.1.31-52.
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The interest in and understanding of ethics among translation scholars has changed dramatically since the publication of Andrew Chesterman’s proposal for a Hieronymic Oath (Chesterman, 2001). Early definitions of ethics based on equivalence (Newmark, 1991), faithfulness, loyalty (Nord, 1997) and trust have been put aside in favour of more recent notions of translator ethics grounded in accountability (Baker & Maier, 2011) and social responsibility (Drugan & Tipton, 2017). Practising translators who abide by codes of ethics/conduct are bound by principles of honesty, integrity, linguistic competence, confidentiality, and trust. This paper begins by presenting a brief literature review of the main developments in translation ethics from the early linguists to contemporary interpretations. There then follows an analysis and comparison of several professional codes of conduct from the main international associations of translators and interpreters with the benchmark, the Association of Translation and Interpreting Professionals (APTRAD). It is one of the more recent translator associations and has a code of conduct adopted in the last six years. The objective of this paper is to determine which theoretical definitions of ethics are reflected in the codes of conduct and to discuss their usefulness for translators in their daily practice. The paper ends with recommendations for changes to codes of conduct to make them more relevant to practising translators.
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Talebinejad, Mohammad Reza, and Mohammad Shahi. "The labyrinth of ethics in journalistic translated discourse." Babel. Revue internationale de la traduction / International Journal of Translation 63, no. 1 (2017): 89–108. http://dx.doi.org/10.1075/babel.63.1.06tal.
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Abstract Given that both translation ethics and journalistic translation are still two under-explored areas in translation research, this study sets out to discover the ethical model of Iranian translators’ performance in a climate of conflict. To achieve the objective, the researchers monitored and collected the translated journalistic texts concerning the Iranian nuclear negotiations published by a state-run news agency from three days before the Almaty I nuclear talks to three days after the Almaty II negotiations. The monitoring phase resulted in 20 pairs of STs and TTs. The comparative textual analysis indicated patterned and motivated ideological interference in translations which could be accounted for by resorting to teleological models of ethics. Theoretical analysis revealed conceptual overlap between ethics and ideology that could explain the reduction of ethics into ideology in the news agency.
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Lane-Mercier, Gillian. "Translating the Untranslatable." Target. International Journal of Translation Studies 9, no. 1 (1997): 43–68. http://dx.doi.org/10.1075/target.9.1.04lan.
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Abstract Translation scholars have recently emphasized the importance of the translator's (in)visibility (Venuti) and of the ethical aim of translation (Berman). This paper argues that a) the translation of literary sociolects is paradigmatic of the way in which the translator's visibility is foregrounded within the target text; b) their translation requires a "visible" engagement on the part of the translator which is grounded in an ethics of translation, thus leading beyond the visible/ invisible dichotomy implied by Venuti and the positive/negative ethics dichotomy set up by Berman; c) the comments made by numerous translation scholars concerning the problems raised by literary sociolects reflect some of the contradictions besetting contemporary translation theory.
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Ziajka Stanton, Anna. "Feeling the Grammar: Literary Translations of the Dual Inflection in Arabic." Philological Encounters 4, no. 1-2 (2019): 26–54. http://dx.doi.org/10.1163/24519197-12340058.
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AbstractThis article draws from historical treatises on Arabic grammar, alongside modern theories of untranslatability and translation ethics, to argue for both the practical feasibility and the ethical potential of accounting for the grammatical Arabic dual inflection in English translations of Arabic literature. It considers the dual to possess certain formal qualities—of sound, sense, affective impact, and ontological significance—that require a correspondingly material and embodied mode of engagement from the translator, which is described here with reference to my own published translation of a contemporary Lebanese novel. Ultimately, I propose that such an approach enables new and more ethical ways of reading from an Anglophone audience.
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Pérez Navarro, Pablo. "Traducir el rostro del otro: encuentros culturales entre Judith Butler y Emmanuel Levinas." Filosofia Unisinos 21, no. 3 (2020): 286–95. http://dx.doi.org/10.4013/fsu.2020.213.06.
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Judith Butler draws on Emmanuel Levinas’ ethics in order to question processes of humanization and dehumanization taking place through various practices of representation of the face of the other. This is a singular reading leading Levinas’ work to the field of media representations conceived as an agonistic social landscape where the demand of the face is offered or, on the contrary, hidden from us. In that sense, Butler’s cultural transposition of Levinasian ethics entails a politicization of ethics which is indistinguishable, at the end, from an ethic assault to the politics of representation. In this cultural bond among ethics and politics arise fundamental questions on responsibility linking it to the practice of cultural translation while offering alternatives to some common universalist shortcuts of contemporary ethical reflection.Keywords: Cultural translation, ethical responsibility, ethics of alterity.
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Venuti, Lawrence. "Translation, Empiricism, Ethics." Profession 2010, no. 1 (2010): 72–81. http://dx.doi.org/10.1632/prof.2010.2010.1.72.
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GLOWACKA, DOROTA. "The Trace of the Untranslatable: Emmanuel Levinas and the Ethics of Translation." PhaenEx 7, no. 1 (2012): 1. http://dx.doi.org/10.22329/p.v7i1.3387.
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Looking at Holocaust testimonies, which in her view always involve some form of translation, the author seeks to develop an ethics of translation in the context of Levinas’ hyperbolic ethics of responsibility. Calling on Benjamin and Derrida to make explicit the precipitous task of the translator, she argues that the translator faces an ethical call or assignation that resembles the fundamental structure of Levinasian subjectivity. The author relates the paradoxes of translation in Holocaust testimony to Levinas’ silence on the problem of translation—puzzling if one considers Levinas’ focus on the ethical essence of language, his multilingualism, and the fact that he wrote his texts in a second language. She proposes that the trace of the philosopher’s displacement from his linguistic community can be discerned in his exilic conception of ethical subjectivity and in the testimonial impetus that animates his work. Thus, although Levinas’ Saying is posited as a translinguistic horizon that transcends the boundaries of a particular national language, it carries the remainder of the disavowed loss of the mother tongue.
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KASSYMOVA, Gulnara M. "Ethical issues in training future literary translators." International Journal of Learning and Teaching 9, no. 1 (2017): 357–61. http://dx.doi.org/10.18844/ijlt.v8i5.1911.
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 The article is dedicated to consideration of ethical issues in training translators, revealing pedagogical opportunities for developing future literary translators’ ethics. Literary translation was chosen as an object of our investigation because the ethical questions within this kind of translation are not elaborated enough and becoming more controversial ones which cause many problems for translation trainee and trainer. Based on these views we’ve searched and analyzed how the ethical issues are built into the curriculum of Kazakhstani Translation Studies departments, whether students are acquainted with new tendencies of professional ethics or do they continue to perceive numerous code of ethics and behavior presented by some authorities and translation associations as indisputable truth, are they provided with critical thinking strategies on ethical issues and what are potentials for developing reflection skills in ethical training for Kazakhstani literary translation.
 Keywords: accuracy, competence, controversial issues, ethics, literary translation, reliability, curriculum
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Allababneh, Abdelkarim M. "Translator’s Ideology and Translation Choices in Political Conflict: Do Translators Have Their Say?" International Journal of Linguistics, Literature and Translation 4, no. 6 (2021): 217–24. http://dx.doi.org/10.32996/ijllt.2021.4.6.25.
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In the context of the Palestinian- Israeli conflict, unfaithful translation to the ‘original’ has been a site of resistance among Arab translators against Israeli occupational practices. This paper aims at studying Arab translator’s ideology in translating conflicting identities through answering two questions: First, to what extent can the translator apply his/her own ideology in the translation without compromising ethical principles (as often determined by faithfulness and accuracy)? Second, if the translator does not find it necessary to abide by the conventional requirements of loyalty and faithfulness, then what would be the criteria of his/her ethical responsibility and whom/what is the translator accountable to? I answer these questions in the context of my translation to Dorit Rabinyan’s All the Rivers from English into Arabic set out in appendix A of my Doctoral dissertation published by ProQuest LLC (2020). Answering these questions, I argue that ideology in translating conflicting identities features the co-productive aspect of translators’ act and marks their substantial autonomy on taking their own decisions without submitting to the dictates imposed by the binary opposition between the original and the translation and the author versus translator hierarchical relationship which underpins traditional codes of ethics translators “must” abide by along the translation process. I evidence my argument through annotating my translation choices and decisions I made all the way through my translation of Rabynian’s Novel. These The findings of this annotative study verify that translators’ position is never impartial or reproductive particularly when their task is translating works laden with representations of imbalanced power relations and political tensions between two cultures to which they, translators, belong.
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Hu, Honglei. "A Para-text Driven Back-translating of the Diamond Sutra from English to Chinese." Asian Journal of Social Science Studies 1, no. 1 (2016): 32. http://dx.doi.org/10.20849/ajsss.v1i1.15.
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This thesis is to analyze problems arising out of the rendition of the Sutra, such as limited preparation, time management, knowledge background and translation skills used during the translating process. Psychological aspect of the translator is also discussed in this thesis, esp. the contradiction between the Buddhistic teachings, vegetarianism and physical strength of the translator plus a solution. Cultural aspect of translation is also considered in the thesis. The results of the experience are: knowledge background is the premise to select the best original and pull through the translating; the translator’s traits might have a say in the translating dynamics; time management is significantly important in translation; contradicting elements might be resolved by psychological meditation; translating tools and tactics might affect the speed of translation while translation strategy might have an over-riding role during the translation through solving contradiction between ethics and strategy; in turn, the choice is to further clarify the definition of translation and interpretation as a whole.
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O’Mathúna, Dónal P., and Matthew R. Hunt. "Ethics and crisis translation: insights from the work of Paul Ricoeur." Disaster Prevention and Management: An International Journal 29, no. 2 (2019): 175–86. http://dx.doi.org/10.1108/dpm-01-2019-0006.
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Purpose The purpose of this paper is to explore the ethical dimensions of crisis translation through the lenses of Paul Ricoeur’s philosophical scholarship. In particular, his work on both translation and ethics will be examined in order to draw practical applications for those involved in humanitarian action. Design/methodology/approach The authors identified relevant themes in the work of renowned philosopher Paul Ricoeur and used philosophical analysis to apply them to ethical issues in crisis translation. Findings Paul Ricoeur was one of the leading philosophers in the twentieth century, writing on a wide variety of topics. From these, his work on translation and on ethics provided suitable ways to examine ethical issues in crisis translation. In particular, his concept of “linguistic hospitality” provides an important lens through which translation ethics can be examined. In addition, Ricoeur’s approach to ethics emphasised relational and justice dimensions which are crucial to examine in humanitarian settings. Practical implications While the findings are conceptual, they have many practical implications for how translation is approached in humanitarian crises. The focus on justice in Ricoeur’s approach has implications for policy and practice and serves to ensure that translation is available for all affected communities and that all groups are included in discussions around humanitarian responses. Social implications Ricoeur’s work provides important insights into both translation and ethics that have significant social implications. His ideas highlight the personal and emotional aspects of translation and ethics, and point to their relational character. His openness to others provides an important basis for building trust and promoting dignity even in difficult humanitarian settings. Originality/value Ricoeur’s ethics points to the importance of persons and their relationships, reminding responders that translation is not just a mechanical exercise. This approach fosters an interest in and openness to others and their languages, which can promote respect towards those being helped in humanitarian crises.
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Gould, Rebecca. "World Literature as a Communal Apartment: Semyon Lipkin's Ethics of Translational Difference." Translation and Literature 21, no. 3 (2012): 402–21. http://dx.doi.org/10.3366/tal.2012.0090.
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Semyon Lipkin (1911–2003) was one of the Soviet Union's most productive and visionary translators. In addition to introducing Russian readers to Persianate literary traditions and to the oral epics of the indigenous peoples of Central Asia and the Caucasus, he produced original literary works inspired by his translating activities. At considerable political risk to himself, Lipkin activated translation's potential to stimulate cultural change. He countered the ethnic nationalism that dominated Soviet policy with an ethics of translational difference. This essay shows how Lipkin's approach to translation relates to his vision of world literature. A translated extract from Lipkin's autobiography, provided in a supplementary file online, gives his own account of his tribulations and accomplishments.
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Gouanvic, Jean-Marc. "Ethos, Ethics and Translation." Translator 7, no. 2 (2001): 203–12. http://dx.doi.org/10.1080/13556509.2001.10799101.
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Venn, Couze. "Translation: Politics and Ethics." Theory, Culture & Society 23, no. 2-3 (2006): 82–84. http://dx.doi.org/10.1177/026327640602300214.
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Floros, Georgios. "News Translation and Translation Ethics in the Cypriot Context." Meta 57, no. 4 (2013): 924–42. http://dx.doi.org/10.7202/1021225ar.
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In news translation, some of the most prominent issues still debated on concern news translation as gatekeeping, the application of traditional models and the issue of the very definition of translation itself. Within this context, this paper will focus on the use of translation in news production in the Cypriot context. Data from Cypriot newspapers and the Cypriot Press and Information Office (PIO) point to the assumption that translation is used for disseminating national policy in ways which might stand in a conflicting relationship with issues pertaining to translation ethics. While news reporting is almost by necessity a carrier of national ideology, the same cannot be assumed automatically for material which is translated. The ultimate aim is to show how national ideologies violate the desired informativity of news and to challenge the ethical ‘‘uniformity’’ observed between news reporting and news translation, in favor of a higher ethical awareness on the part of journalists and newspapers. The underlying premise of the article is that news translation could perhaps be treated according to the same ethical considerations as translation in the conventional sense, despite the recontextualization and filtering of the content expressed.
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Guzmán, María Constanza. "Rabassa and the “Narrow Act”: Between Possibility and an Ethics of Doubt." TTR 21, no. 1 (2009): 211–39. http://dx.doi.org/10.7202/029691ar.
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Abstract In this article I examine the writings about translation by Gregory Rabassa, translator into English of such canonical novels as Gabriel García Márquez’s Cien años de soledad and Julio Cortázar’s Rayuela. I look at some of Rabassa’s articles about translation and at his recently published book If This Be Treason: Translation and Its Dyscontents, in light of contemporary approaches in translation studies that conceptualize the translator and translators’ self-images and representations. I examine the conceptions of language and translation that underlie Rabassa’s statements in general, and look at them in light of Lawrence Venuti’s idea of the translator’s self-effacement. I discuss the way in which translators’ ideas about translation in general and about their own practice in particular can inform conceptualizations about the figure and status of the translator.
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Johnston, David. "Professing translation." Target. International Journal of Translation Studies 25, no. 3 (2013): 365–84. http://dx.doi.org/10.1075/target.25.3.04joh.
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Drawing on scholarship in translation ethics (Berman 1992; Cronin 2003) and performance studies (Conquergood 2002; Jackson 2004), this article approaches translation in the theatre from the double perspective of theory and practice. Professing translation as a model for the resolution of entrenched binaries (scholar/artist; theoretician/practitioner), the author sees the practice of translating for performance not just as a method of discovery or a hermeneutic tool but also as a mode of reflection that brings together both “readerly” and “writerly” approaches to text (Barthes 1974). By drawing on the experience of writing translations of García Lorca for the Belgrade Theatre, Calderón for the Royal Shakespeare Company, and Lope de Vega for the Watermill Theatre and the Washington Shakespeare Theatre, the article attempts to characterise such translation as an act of physical imagination, of a holistic understanding of both language and performance, into which textuality is incorporated and by which it is superseded.
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Larkosh, Christopher. "Levinas, Latin American Thought and the Futures of Translational Ethics." TTR : traduction, terminologie, rédaction 17, no. 2 (2006): 27–44. http://dx.doi.org/10.7202/013269ar.
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Abstract This article underscores the relevance of the ethical philosophy of Emmanuel Levinas to contemporary discussions of translational ethics, especially with respect to contemplations of the discipline’s future. It posits thinking of the future as an ethical imperative against the historical backdrop of the Holocaust and other human ethical crises. Despite the foreclosure of utopian thinking that such a context might imply, there are nonetheless other modes of imagining translation in other terms, whether “dés-inter-essement,” cross-identification, or other forms of transcultural ethical consciousness. The discussion is highlighted by examples from Latin American literature, liberation philosophy and anthropology, as well as from the historical trajectory of the discipline of translation studies from the 1970’s to the present.
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Hunt, Matthew, Sharon O’Brien, Patrick Cadwell, and Dónal P. O’Mathúna. "Ethics at the Intersection of Crisis Translation and Humanitarian Innovation." Journal of Humanitarian Affairs 1, no. 3 (2019): 23–32. http://dx.doi.org/10.7227/jha.022.
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Language and its translation are important operational concerns in humanitarian crisis response. Information sharing, coordination, collaboration and relationship-building all revolve around the ability to communicate effectively. However, doing so is hampered in many humanitarian crises by linguistic differences and a lack of access to adequate translation. Various innovative practices and products are being developed and deployed with the goal of addressing these concerns. In this theoretical paper, we critically appraise the ethical terrain of crisis translation and humanitarian innovation. We identify ethical issues related to three broad themes. First, we foreground questions of justice in access to translation and its prioritisation in contexts of widespread and pressing needs. Second, we consider the relationship between humanitarian ethics and the ethics of crisis translation. We argue for the importance of attending to epistemic justice in humanitarian crisis response, and consider how Ricoeur’s conception of linguistic hospitality provides insights into how relationships in humanitarian settings can be understood through the lens of an ethics of exchange while also acknowledging the steep asymmetries that often exist in these contexts. Finally, we identify issues related to how translation innovations intersect with humanitarian values and humanitarians’ ethical commitments.
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Drugan, Joanna, and Rebecca Tipton. "Translation, ethics and social responsibility." Translator 23, no. 2 (2017): 119–25. http://dx.doi.org/10.1080/13556509.2017.1327008.
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Greenall, Annjo K., Cecilia Alvstad, Hanne Jansen, and Kristiina Taivalkoski-Shilov. "Introduction: voice, ethics and translation." Perspectives 27, no. 5 (2019): 639–47. http://dx.doi.org/10.1080/0907676x.2019.1631862.
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Jaeger, P. "Ethics, Transference and Translation Poetics." English 50, no. 198 (2001): 235–46. http://dx.doi.org/10.1093/english/50.198.235.
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Fink, Bruce. "A Psychoanalytic Ethics of Translation." CR: The New Centennial Review 12, no. 2 (2012): 1–21. http://dx.doi.org/10.1353/ncr.2012.0054.
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Kenny, Dorothy, and Marion Winters. "Machine translation, ethics and the literary translator’s voice." Fair MT 9, no. 1 (2020): 123–49. http://dx.doi.org/10.1075/ts.00024.ken.
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Abstract Recent work in translation studies has established the literary translator’s voice as an ethical concern, but there has been little empirical research so far into how the translator’s voice is affected in workflows involving machine translation. In this article, we investigate how the use of neural machine translation influences the textual voice (Alvstad et al. 2017) of renowned translator from English into German, Hans-Christian Oeser. Based on an experiment in which Oeser post-edits an excerpt from a novel he had previously translated, we show how his textual voice is somewhat diminished in his post-edited work compared to its stronger manifestation in his translation work. At the same time Oeser’s contextual voice (ibid.) remains strong in his comments on the text he produces in post-editing mode. The article is offered as a methodological intervention and represents an initial attempt to design studies in literary machine translation that put the focus on human translators, allowing their voices to be heard more clearly than has previously been the case.
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Park, Mijung. "Translation ethics from non-representative perspective of literature translation." Interpretation and Translation 18, no. 2 (2016): 1–23. http://dx.doi.org/10.20305/it201602001023.
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Munandar, Siswoyo Aris, Laelatul Barokah, and Elia Malikhaturrahmah. "Analisis Genetik Objektif Afektif atas Alquran dan Terjemahnya dalam Bahasa Jawa Banyumasan." JOURNAL OF QUR'AN AND HADITH STUDIES 9, no. 2 (2020): 1–28. http://dx.doi.org/10.15408/quhas.v9i2.16892.
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The focus of the study conducted by the researcher this time is on the translator section, the product, and the public's response to the translation. As for the translator, the writer terms it with the genetic aspect, the researcher's product is the objective aspect, while the response of the research community is termed the affective aspect. So that the problem formulations built by the researcher include (1) How is the method of translating the Qur'an and its translation: Javanese Banyumasan?, (2) What is the quality of the translation of the Al-Qur'an and its translation: Javanese Banyumasan ?, (3) How Banyumas community response with the presence of the Qur’an and its translation: Javanese Banyumasan ?. The results of this study are; First, related to the method, this translation is a type of tafsiriah translation or communicative translation. The Banyumas language, which basically does not recognize upload-upload or karmic system, is feared that it will damage the sacred and trenendental nuances of the Qur’an, therefore the translator uses a compromise decision, namely the Banyumas language which adapts ethics. Second, related to the quality of the translation, this translation falls into the fair category. The trend used in this translation is domestication. Third, regarding the public's response to this translation, many have chosen an "easy" level of readability, meaning that the level of acceptance in the community is also "accepted".
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Al-Omary, Rafeeq Hameed. "The Strategy of Resistancy and the 'Cultural Hegemony of Transparent Discourse in English-language Translation'." Stamford Journal of English 6 (February 22, 2013): 219–29. http://dx.doi.org/10.3329/sje.v6i0.13915.
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The paper hinges basically on Venutis notion of resistancy, a strategy which "seeks to free the reader of translation, as well as the translator, from the cultural constraints that threaten to overpower and domesticate the foreign text, annihilating its foreignness" (Venuti 305). The orientation of modernist translation towards favouring the domestic over the foreign, the dynamic over the semantic, and the reader-oriented over the author-oriented are highly questioned and argued against in this paper. The stand taken by this paper, however, is not to be mistaken as one that favours literalist translation. The paper seeks to argue in favour of the strategy of resistancy as a new anti-modernist-translation notion in the field of translation theory and practice. This strategy opposes the cultural hegemony of narcissist strategies that promote the obliteration of the uniqueness of the foreign text when translated into the hegemonial Anglo-American English. The paper also attempts to revisit the existing and dominant notions related to the ethics of responsibility and normality in translation as one way to correct the mainstream translational practices and theorising. The paper concludes its statements with further reflections on Venuti's terminological choices, and with some practical mediating suggestions for the promotion of Venuti's notion of resistancy and the advocacy of mutual-respect ethics between cultures. Stamford Journal of English; Volume 6; Page 219-229 DOI: http://dx.doi.org/10.3329/sje.v6i0.13915
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Haddadian-Moghaddam, Esmaeil. "Agency in the translation and production of The Adventures of Hajji Baba of Ispahan into Persian." Target. International Journal of Translation Studies 23, no. 2 (2011): 206–34. http://dx.doi.org/10.1075/target.23.2.04had.
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There is increasing interest in the “sociology of translation”, agents of translation, and the agency of translators in Translation Studies. But more research is needed on actual people involved in the production, distribution, and reception of translation, and factors affecting these inter-relations. In this article, my interest is in agency in the translation and production of James Morier’s picaresque novel, The Adventures of Hajji Baba of Ispahan (1824) into Persian. Drawing on Persia’s politics, society and culture of the 19th century, I contextualize both the English and the Persian texts and show how Mirza Habib Isfahani, the translator, intervened in the text in order to exercise his exilic agency. The translator’s interventions in the text show that for him the ethics of political progress was more important than the ethics of fidelity to foreign text. The article also examines the agency of other translation agents: the English Major in charge of the editing and publication of the Persian translation in Calcutta; and a Persian dissident and copyist whose tragic death transformed his posthumous agency from a crossborder copyist to a misidentified translator for more than 50 years.
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Johnson, Ian. "Rethinking Medieval Translation: Ethics, Politics, Theory." Translation Studies 9, no. 1 (2015): 121–23. http://dx.doi.org/10.1080/14781700.2015.1071277.
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Lusignan, S. "Rethinking Medieval Translation: Ethics, Politics, Theory." French Studies 67, no. 4 (2013): 547–48. http://dx.doi.org/10.1093/fs/knt172.
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Lee, Hyang, and Seong Woo Yun. "How can we improve the codes of ethics for translators?" APTIF 9 - Reality vs. Illusion 66, no. 4-5 (2020): 706–18. http://dx.doi.org/10.1075/babel.00190.yun.
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Abstract As early as 1963, the FIT adopted the Translator’s Charter during the Congress at Dubrovnik, stipulating the rights, obligations, and social responsibilities of translators. The document inspired many professional translator associations to draft their own codes. These codes share a common goal: to inform the ethical decision-making of translators. However, some practitioners as well as scholars have questioned their value, pointing to the inconsistencies within or between codes and the difficulty of applying them to real-life situations. They view the codes as declarative documents that lay down the most basic ethical principles. Why does this gap exist between codes and practice? What should be addressed first to answer this question? We believe that these codes tend to overlook a fundamental aspect of translation. Their focus is on the relationship between translators and clients. In other words, gaining the confidence and meeting the expectations of clients are often treated as the most important elements of a code. However, the act of translation, like any human act, is a social one that impacts the community the translator belongs to. Therefore, a translator is a social agent who supports the ethical goal of living better together in a community. How can these codes be improved? To explore this question, we review the discussions of authors who have emphasized the social role of translators and interpreters, including Chesterman, Baker, and Inghilleri. We finally suggest community-related ethical principles and virtues for translator codes of ethics.
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Yao, Dadui. "Shakespeare in Chinese as Christian Literature: Isaac Mason and Ha Zhidao’s Translation of Tales from Shakespeare." Religions 10, no. 8 (2019): 452. http://dx.doi.org/10.3390/rel10080452.
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The introduction of Shakespeare to China was through the Chinese translation of Mary and Charles Lamb’s adaptation of Shakespeare’s plays, Tales from Shakespeare. The Western missionaries’ Chinese translations of the Lambs’ adaptation have rarely been studied. Isaac Mason and his assistant Ha Zhidao’s 1918 translation of the Lambs’ book, entitled Haiguo Quyu (Interesting Tales from Overseas Countries), is one of the earliest Chinese versions translated by Christian missionaries. Although Mason was a Christian missionary and his translation was published by The Christian Literature Society for China, Mason adopted an indirect way to propagate Christian thoughts and rewrote some parts that are related to Christian belief. The rewriting is manifested in several aspects, including the use of four-character titles with Confucian ethical tendencies, rewriting paragraphs with hidden Christian ideas and highlighting themes closely related to Christian ethics, such as mercy, forgiveness and justice. While unique in its time, such a strategy of using the Chinese translation of Shakespeare for indirect missionary work had an impact on subsequent missionary translations.
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Sternberg, Robert J. "Giftedness and ethics." Gifted Education International 28, no. 3 (2012): 241–51. http://dx.doi.org/10.1177/0261429411435050.
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What is, or should be, the role of ethics in giftedness? In this article, I consider why ethical behavior is much harder to come by than one would expect. Ethical behavior requires completion of a series of eight steps to action, the failure of any one of which may result in a person, even one who is ethically well trained, to act in a manner that lacks the translation of ethical knowledge into action. Many people identified as gifted through traditional means are nevertheless lacking in ethics, in part because socialization may not reward them for the development of ethical patterns of behavior. The result has been catastrophic for the world.
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Kharmandar, Mohammad Ali. "Argumentation-based literary translation quality assessment." Journal of Argumentation in Context 5, no. 2 (2016): 139–56. http://dx.doi.org/10.1075/jaic.5.2.02kha.
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This study correlates argumentation, translation, and literature to construct a new model for assessing the quality of translated literature. Literary translation is described as being compatible with the rhetorical stream of argumentation studies, while the study rests on the overriding notion of ethics of difference in argumentative cross-cultural and translational encounters. The model incorporates ethics of difference and interpretive act, pragma-dialectical contributions of scheme/structure and rhetorical/dialectical situations, and aesthetic features including figures of speech and (sub)genres of literature. Application of the model to an English translation of a classical poem (a Rumi’s allegory) shows that the model can be systematically applied to quality assessment of translated literature (and literary genres e.g. plays, novels, audiovisual/cinematic products, etc.). Considering the implications and suggestions for further research, the study can progressively develop into a literary or cross-linguistic subgenre of argumentation theory, with implications for comparative literature, philosophy of meaning, translation theory, and dialectical hermeneutics.
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Floros, Georgios. "Productively losing control, or how Architecture can inspire translation ethics." Translation Spaces 7, no. 2 (2018): 219–39. http://dx.doi.org/10.1075/ts.18005.flo.
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Abstract In this article, an attempt is made to view Architecture as a source of inspiration for translation ethics. First, it is argued that Architecture is not a discipline that is as distant from translation studies as it might seem at first sight. Second, the example of the Wyly Theater in Dallas is discussed in an attempt to summarize contemporary concerns in architectural practice: “productively losing control,” a motto used by Prince-Ramus (2009), is then applied to translation ethics and the paper goes on to explore possible parallels between how a building may function within its surroundings and how texts may function within a social context. More specifically, it is shown that selected functional aspects of the Wyly Theater might form a guiding principle for teaching how to resolve ethical issues in the translation of politically sensitive texts taken from the Greek and Cypriot contexts.
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Hekkanen, Raila. "The role of ethics in translation and in Translation Studies research." Across Languages and Cultures 8, no. 2 (2007): 231–47. http://dx.doi.org/10.1556/acr.8.2007.2.5.
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Yuhan, Qi. "Yan Fu's Unfaithful Translation of Thomas Huxley's 'Evolution and Ethics'." Linguaculture 12, no. 2 (2021): 163–74. http://dx.doi.org/10.47743/lincu-2021-2-0206.
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This paper analyses Yan Fu’s translation of the title and the key terms in Thomas Huxley’s Evolution and Ethics and shows that his unfaithfulness was mainly due to his personal intention to inspire the Chinese people to fight against foreign enemies and the feudal system in late nineteenth-century China. In his famous The Heavenly Theory of Evolution, the translation of Evolution and Ethics, Yan Fu added the traditional Chinese value of ‘heaven’ by translating ‘evolution’ as ‘heavenly evolution’ in order to make Darwin’s theory more acceptable and easier to understand by target readers. When he translated terms such as ‘competition’ and ‘natural selection’, Yan Fu borrowed the slogan of the Westernizing reform to explain the relationship linking evolution, competition and selection. Yan Fu wanted to arouse people’s attention to the theory of evolution and hoped they would use evolutionary thought as a theoretical weapon to save themselves and the country from a national crisis. His unfaithful translation appealed to the scholars to make them spread the theory through their social influence.
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Aflisia, Noza. "Musykilah Tarjamah al-Lughah al-'Arabiyyah Ila al-Lughah al-Indonesiyyah." Arabiyatuna : Jurnal Bahasa Arab 1, no. 1 (2017): 43. http://dx.doi.org/10.29240/jba.v1i1.198.
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The translation of Arabic into Indonesian is an important process because many of the sciences are written in Arabic from Islamic history, Islamic civilization, jurisprudence, ethics, even medicine, numerology, etc., all written in Arabic. The Arabic language has the advantages so that the higher language of the other language of its characteristic is in the field of audio, tandem, derivation, expression, verbal participation, and sculpture. Which is done in the translation work say in the translator. In order to be a good translator, he should be familiar with everyday vocabulary and vocabulary in both languages (Arabic and Indonesian). He should be familiar with the tools of influence and persuasion in both languages and how to use them and be familiar with the language and culture to which he translates. And that the translation should be written to the spoken language reader, even though the original text was not written for public reading, and is sincere in translating it and harnessing all its forces in it. In the structure of the Arabic sentence is often encountered sentence that makes it difficult for students to determine what is effective and the beginning and the action and the experience and the effect and complementary, in this writing parables by the translation of the actual sentence, the building of the known, and the building of the container, and, and, and, and, "What" overload. When translated, the translator needs a method, including literal translation, moral translation, and dynamic translation. In the process of translation, there are many problems including linguistic problems (vocabulary, grammar, translation, language development) and social and cultural problems.
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Van Der Jagt, Krijn. "Ethical Concerns and Worldview Perspectives in Bible Translation: An Inquiry into the Ethics of Bible Translation." Bible Translator 61, no. 3 (2010): 101–22. http://dx.doi.org/10.1177/026009351006100301.
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Lafrenière, Darquise, Thierry Hurlimann, Vincent Menuz, and Béatrice Godard. "Ethics of Knowledge Translation: One Step Forward." International Journal of Interdisciplinary Social Sciences: Annual Review 7, no. 1 (2013): 23–36. http://dx.doi.org/10.18848/1833-1882/cgp/v07/53561.
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O'Brien, Eugene. "Seamus Heaney and the Ethics of Translation." Canadian Journal of Irish Studies 27/28 (2001): 20. http://dx.doi.org/10.2307/25515374.
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