ing Nida's concern that a TT should produce the same response as the original.
It s important to note that this is the major challenge between Native English speakers as well! A local from Texas and a local from the north of Scotland may both speak English fluently, but should they sit down and speak together the inevitbale cultural references that are thrown into the conversation will create challenges to communication. They may both smile and ask for clarification, or they may both walk away from the table wondering just what the other person wanted to say.the business world this can lead to miscommunication, missed messages, and a loss of sales and productivity.speakers, including Native English speakers, should be aware of their audience and adapt their use of cultural references accordingly.
If you are running a Raising Language Awareness Workshop, you need to make the participants aware of this challenge. Many language learners are going to have trouble understanding cultural references, and a businessperson moderating an international meeting needs to be able to adapt when necessary.
Lastly, the term bo? tien needs consideration. Transferring this term using formal equivalence would have little cultural effect on an English-speaking reader and be of no value considering the text-type and the definition of the ideal TT reader. Indeed, Boeotians in Antique periods were considered to be a nation of rough peasants lacking in culture. In French the term b? Otien maintains this co ncept and although the adjective could be translated formally as Boeotian, the true sense would be lacking in the TT. The cultural implications for translation require a full understanding of the notion rather than an emphasis on the original SL reference. In this case an appropriate translation would consider the use of a cultural equivalent and the term philistine could be used to represent a similar cultural concept [8; p.29].
Sometimes it is difficult to understand a foreign language because of the cultural references. For example, if a Korean were to say, I had a pig dream last night, an American might think that it was a dirty, disgusting dream, since to Americans pigs are thought to be dirty animals. And yet, every Korean would understand that a pig dream is a fortunate dream, since pigs are fed very well by their masters. To live a pig's life is good and a symbol of opulence.
Some examples of Cultural references in English:
Foxy woman: a beautiful woman (in Korea a foxy woman would be a cunning woman)
To work like the Devil: to work hard, (because in our culture, the Devil is said to work very hard to bring souls to fill the depths of hell)
To be on Cloud Nine: to be in a heavenly, God-like, joyous state, (because in our culture, there are nine levels in heaven and the ninth level , Cloud Nine, is where God resides, and where one can experience the ultimate rapture)
To be pushing daisies: to be dead, (because culturally we planted daisies on the graves of the deceased)
A buck: a dollar bill (because as Merriam-Webster's Dictionary lt; # justify gt; 2.3 Lexical feature
can be frequently found in literary texts, lexical features present cultural implications for translation. One exa mple of lexis in this text which may have a different effect on the ST and the TT reader is the reference dans la fra? Cheur du soir. Raquo; This would seem welcoming to a ST reader used to hot days where fresh temperatures provide a welcome relief. To a British reader however, this may not produce the pleasurable effect intended by the author and care must be taken to convey the drop in temperature positively. By translating as in the cool of the evening, the same positive aspect may be maintained on the TT reader as in the SL country [11; p.44] .the previous discussion, it is known that perfect translation of culturally-bound text is impossible. The translation focusing on the purpose of the SL text writing is, however, always possible. This can be proven with the translation of so many literary works into other languages. One of them is the translation of Mangunwijaya's Burung-burung Manyar into English by Thomas M. Hunter. Hariyanto (1997) surveys both groups of SL and TL readers and comes up with the result saying that the readers get the same impressions in terms of the meaning, message and style.on the result, Hariyanto (1999) studied further the appropriate procedures used to translate culturally-bound sentences, words, and expressions which are embedded in Javanese culture into English using the same novel translation as a case. The result shows that to translate culturally-bound wo...
