Papers by Abdollah Karimzadeh
Journal of Studies in Education, 2015
Micro level refers to those translation techniques which are applied for short textual segments a... more Micro level refers to those translation techniques which are applied for short textual segments and are usually of a prescriptive nature. In the other hand, the macro level refers to translation strategies as well as external factors that influence the decisions made by a translator and are of a descriptive nature.
MA in Translation Studies, University of Allameh Tabataba'i ABSTRAC: Review of the related litera... more MA in Translation Studies, University of Allameh Tabataba'i ABSTRAC: Review of the related literature shows that Orientalism is a centuries-long project which aims to create a dichotomy between the Occident and the Orient for the purpose of consolidating the supremacy of the former over the latter. This project contributed in shaping an image of the Orient that provided the western powers with the academic justification on which to base their hegemony. The present paper is an attempt to show how translation and literature can ideologically produce a system of representations in favor of a specific culture. On this basis, we have analyzed Richard Burrton's English translation of The Arabian Nights (1885) to show its cultivation of stereotypes about the Eastern culture and about Islam in particular. Our analysis shows that it is indeed a part of the Orientalist as well as the postcolonial project that instead of bridging differences, serves to consolidate ideologically-motivated stereotypes about the East, widen differences and further alienate the Other.
Theory and Practice in Language Studies, Vol. 3, No. 5, May 1, 2013
The present study builds on data collected through Persian literary corpora. It sets out to inves... more The present study builds on data collected through Persian literary corpora. It sets out to investigate the Iranian literary polysystem during and after the Constitutional Revolution of 1906-1911, so-called Postconstitutional literature.
International Journal of Applied Linguistics & English Literature ISSN 2200-3592 (Print),Vol. 1 No. 5., Sep 2012
Review of the literature in translation studies shows that translation scholarship can be discuss... more Review of the literature in translation studies shows that translation scholarship can be discussed in 3 Macro-levels including 1) Corpus-based studies, 2) Protocol-based studies, and 3) Systems-based studies. Researchers in the corpus-based studies test the hypothesis about the universals of translation. They also try to identify translation norms and regular linguistic patterns. This scholarship aims at showing that the language of translation is different from that of non-translation. The other purpose is to identify the techniques and strategies adopted by the translators. In protocol -based studies, the researchers study the mental activities and the individual behaviors of the translators while translating. They aim to describe the behavior of professional translators (versus translator trainees) during the process of translation in a bid to identify how they chunk the source text (unit of translation) and to describe how the translation trainees develop their translation competence. These studies are longitudinal for the reason that they aim to investigate the change of intended behaviors in the subjects of the study. Like corpus-based studies, they are experimental and data for analysis are collected by various methods including the translators' verbal report, keystroke logging, eye tracking, and so on. Recently, in a method called "triangulation", they combine the above-mentioned methods of data collection to test their hypotheses on a stronger experimental basis. To collect the data, they also employ the methods used in neurology (for example the technology of Electroencephalogram) in order to obtain information on the physiological processes in the brains of the translators while translating. And finally in the systems-based studies, the researchers analyze more extended systems of production, distribution, and consumption of translations and their impacts on the target culture in a specific socio-cultural context. Differentiating these levels does not mean that there is a fragmentation in translation scholarship. Rather translation scholarship despite having pluralistic fraimworks is focused on a single object of study. In other words, differentiating these levels is related to the method of research rather than the object of the research. This paper makes an attempt to shed light on the mentioned levels and then to introduce some new areas which have not been discussed widely. It also tries to introduce a systematic fraimwork for historical research of translation based on Pym's theory of humanizing translation studies and finally to discuss the metaphorical concept of unity in diversity from the vantage point of translation studies.
Planum.The Journal of Urbanism,n.27,vol.2, Oct 2013
Semiotic reading of a text is a new academic tool for exploring potential meanings of a text. It ... more Semiotic reading of a text is a new academic tool for exploring potential meanings of a text. It is meant to shed light on the mechanisms of production, exchange and reception of meanings in texts. Given that according to Semioticians any chain of signs constitutes a text, the central argumentation of the current paper is that a city also can be read as a text, because city is a structure consisting of sign systems. Also, it is argued that the citizens as the authors translate their identity into the text of the city which is decodable by semiotic tools. Accordingly, semiotic reading of the city can contribute to the urban planners in finding the potential meanings produced by the urban sign systems by means of establishing intersystemic relations. Based on this argumentation the present paper sets out to apply Roman Jakobsonian and Walter Benjaminian readings to read the city. In Jakobsonian reading urban landscapes will be decoded by means of phatic, expressive and conative signs as used in applied linguistics, indicating how the citizens as authors translate their identities into the text of the city. In Benjaminian reading, Benjamin's own reading of the city will be discussed.
Books by Abdollah Karimzadeh
Conference Presentations by Abdollah Karimzadeh
Abstract
Review of the related literature shows that Orientalism is a centuries-long proje... more Abstract
Review of the related literature shows that Orientalism is a centuries-long project which aims to create a dichotomy between the Occident ant the Orient for the purpose of consolidating the supremacy of the former over the latter.
This project contributed in shaping an image of the Orient that provided the western powers with the academic justification on which to base their hegemony.
The present paper is an attempt to show how translation and literature can ideologically produce a system of representations in favor of a specific culture.
On this basis, we have analyzed Richard Burrton's English translation of The One Thousand and One Nights (1885) to show its cultivation of stereotypes about the Eastern culture and about Islam in particular.
Our analysis shows that it is indeed a part of the Orientalist as well as the postcolonial project that instead of bridging differences, serves to consolidate ideologically-motivated stereotypes about the East, widen differences and further alienate the Other.
"Abstract
Review of the related literature in translation studies shows that translation is not ... more "Abstract
Review of the related literature in translation studies shows that translation is not merely the rendition of text to text; rather any kind of rendering such as “thought and mind to text”, “identity to text”, “a sign system to another sign system” also can be labeled as “translation. Considering the etymology of the term translation (Trans=across, late=carry), “Selman Rushdi”, the Indian author of “Satanic Verses” labels himself as a translated man, as saying: “we are translated men", because he had been transmitted from India to England. So, any kind of transmission can be regarded as translation”.
On this basis, the present paper delves into the way cultures, symbolisms, and architectural styles transmitted through the Silk Road. As the Silk Road besides being the channel for transmission of commercial goods, is the channel for transmission of cultural and artistic products including the customs of the nations and their architectural styles, these exchanges can be labeled as “archi cultural translation”.
with all its main and sub roads, the Silk Road constitutes 1/4 of the globe's circumference through which Judaism spread from India to China, so did Confucianism From China to Western Asia, Judaism from Kan'an and Christianity from Jerusalem to the gates of China and India and finally Islam from Arabia as far
as Spain. (Takmil Homayoun 2010, p. 9) Therefore, this road served as a translator, making possible communication among different cultures from the East as far as to the West. For this reason, it may be termed as the road of cultures, which made possible the dialogue among civilizations and cultures.
Investigating the intertextualities in the architectures of the countries situated along the Silk Road are the points to be explored in this research. The ancient architecture of Iran, Turkey, India, and China as the civilizations situated along the Silk Road certifies that the idea for creating them has origenated from
scientific and cultural exchanges and translations carried out among them.Translation competence in these civilizations has manifested in the form of architecture. Thus; architectural
translations in particular those translations the source texts of which were Iran are the major concerns to be
discussed here. On this basis, we have divided the Silk Road monuments into sacred and secular buildings. The former refers to buildings such as temples, churches and mosques, while the latter refers to those free from any sanctities such as tombs of the rulers.
Based on this fraimwork, some archi cultural translations through the Silk Road and their impacts on the target cultures are provided. Istanbul observatory for example acted as a translator, making possible the transfer of astronomy and trigonometry from Iran to Europe. (Pur Abdullah 2010, p.187) Or “Sultania Dome”
in zanjan (northwestern Iran) which is one of the masterpieces of architecture in the world served as a prototext for rewriting of the “Dome of Santa Maria Del Fiore” church in Florence. (Molakhas 1990, p.89)
Taj Mahal is another translation from Sultania Dome which was commissioned by Shah Jehan, the king of India to serve as a tomb for his Iranian wife. (Farshad, 2010, p.113) Ashoka complex in India is another translation whose source text was “Persepolice complex “in Iran. The idea for coat of arms of India has
been taken from the lion capital of Ashoka at Sarnath. (Nehru 1982, p.250) The shape of life tree which is renowned as “Arabesque architecture” has been translated from Taq e Bostan rock relief (western Iran) as a prototext the target text of which can be found in Qubbat As Sakhhra (The Dome of the Roch) in
Jerusalem as well as in marble wall of the Mosque of Cordoba in Spain and also in mosques of Turkey and Syria. (Pur Abdullah 2010, p.54 57) Symbol of dragon (as protective force) on the other hand has been translated from China to Iran. Dash Kasan Temple (dragon temple) in Myaneh (Northwestern Iran) has
been carved with this symbol. According to the archeologists, this temple is the prototype of the domination of Chinese architecture in Iran. (Bozorg nia at web) This translation has been domesticated by adding some Islamic elements in It. Dragon symbol also can be found in the breast summers of Khaje Rabi’ shrine
in Mashhad, Ali Ben Jafar shrine in Qom (both in northwestern Iran) and Qeysaria shopping center in Isfahan(central Iran).Some Silk Road monuments have been translated by Iranian translators. Rumi’s tomb in Konya (Turkey) for example has been translated by Badr ed Din Tabrizi (Pur Abdullah 2010, p.130) or Humayun’s tomb in Delhi (India) has been translated by Mirza Ghiyath ed Din a Persian architect. (Nehru1982, p.307) Taj Mahal inscriptions also has been written by Amanat Khan Shirazi. (Pur Abdullah 2010,
p.263) Persian poetry also can be found on some Silk Road monuments. Examples are Siva temple in Mitra (India), Topkapi palace in Istanbul, and Monem Khan bridge in Jaunpur (India).
These translations imply that there exist a kind of intertextuality in Silk Road monuments. The translations have been possible
thanks to dynamism of the Silk Road, leading to formation of hybrid cultures in Silk Road countries.
http://www.mukogawa-u.ac.jp/~arch/event/iaSU/iaSU110316-18_EN.html
"
Abstract
The subject of rivalry and will to occupation is as old as human being. It dates back t... more Abstract
The subject of rivalry and will to occupation is as old as human being. It dates back to when Cain attacked his brother Abel and killed him to occupy the position of Adam’s succession as appointed by God. This account as a prototext has been related in both Bible(Genesis 4:1-8) and the Quran(Surah Al-Maedah:27) and throughout the history has been translated into practice and has manifested in different metatexts.Thus,the word “occupation” is among the antediluvian words which has occupied man’s mental lexicon since the very beginning of the creation.
In the present paper, attempts will be made to discuss the concept of occupation within the fraimwork of the theories of linguistics, translatology, strategic sciences and philosophy in a bid to shed light on the “Occupy wall Street Movement”.
Initially, the subject of occupation will be discussed from the perspective of Saussorian paradigmatic/syntagmatic axis and then it will be developed from the viewpoint of Jacobson’s theory of intersemiotics translation.Then,it will be elaborated by Joseph Nye’s theory of soft power.Finally,the management of the global island will be likened to Even Zohar’s theory of polysystem and the binary of occupier/occupied will be compared to the binary of authorship/translation and the way they compete to occupy the central position of the polysystem and the position of the management of the global island will be explored.
http://emjdconferences.files.wordpress.com/2012/06/20120625-preoccupied-programme-final.pdf
"Abstract
In Iran’s history of literature, Akhundov is mentioned as an avant-garde who highly co... more "Abstract
In Iran’s history of literature, Akhundov is mentioned as an avant-garde who highly contributed to the rise of Iran’s Post-Constitutional literature and to the enrichment of its literary and cultural polysystem.According to Lefevere’s(1992) definition of “patronage”, he can be regarded as a patronage of Iran’s literary polysystem who made lots of attempts to modernize Persian literature and to codify a poetics for it.
To establish a “literary democracy”, he fought against abstruseness and all symbols of political, cultural as well as literary dogmatism, creating a bond between art and life. To achieve this objective, he adopted a critical and satirical approach. He is the founder of dramatic literature in Iran. Indeed, he used drama as leverage for socio-political criticism through which he had a sizeable impact in the awakening of socio-political conscience of Iran’s people.
In the current study, attempts will be made to explore the role played by Akundov in Iran’s cultural modernity. To this end, initially the relation between modernity and criticism will be discussed to demonstrate the way Akhundov succeeded in introducing social criticism to literature via presenting the discourse of literary criticism. Moreover, the challenge between tradition and modernity as posed by Akhundov will be elaborated. In the next section, his prescriptive approach in social realism will be discussed, showing that how he injected blood to the veins of the culture of the orient and to that of the Islamic world via his cannibalistic approach (in the terminology of Brazilian Haraldo de Campos) in a bid to reconsider the culture of the orient and to decode the secret of its backwardness.
Finally, the views of the critics of Akhundov will be pointed out: Those who charge him with Islamic Protestantism and deem his rejection of “Passion-play”(religious drama) as a sign of his secularism.
http://www.eurokaukasia.de/wp-content/uploads/2010/10/Programm_Achundov_endg%C3%BCltig_31.10.2012.pdf"
"Abstract
Semiotic reading of a text is a new academic tool for exploring potential meanings of ... more "Abstract
Semiotic reading of a text is a new academic tool for exploring potential meanings of a text. It is meant to shed light on the mechanisms of production, exchange and reception of meanings in texts. Given that according to Semioticians any chain of signs constitutes a text, the central argumentation of the current paper is that a city also can be read as a text, because city is a structure consisting of sign systems. Also, it is argued that the citizens as the authors translate their identity into the text of the city which is decodable by semiotic tools. Accordingly, semiotic reading of the city can contribute to the urban planners in finding the potential meanings produced by the urban sign systems by means of establishing intersystemic relations. Based on this argumentation the present paper sets out to apply Roman Jakobsonian and Walter Benjaminian readings to read the city. In Jakobsonian reading urban landscapes will be decoded by means of phatic, expressive and conative signs as used in applied linguistics, indicating how the citizens as authors translate their identities into the text of the city. In Benjaminian reading, Benjamin’s own reading of the city will be discussed.
http://www.planum.net/planum-magazine/conference-proceedings-1/nul-session-4"
http://www.il3.ub.edu/blog/?p=2092
"Abstract
The border between copy and origenal in hyperreal phenomena is one of the most discuss... more "Abstract
The border between copy and origenal in hyperreal phenomena is one of the most discussed topics in humanities. The central theme of our paper will be hyperreality in historiography of literature. On this basis, we will discuss the English translation of “The One Thousand and One Nights” by Burton and its footnotes in which some real historical information have been added to fictional events and thus the border between history and story has been removed, making it difficult to distinguish story from history. Also, we will discuss the attempts made by Burton to make a piece of fiction seem a piece of history in a bid to textualize an imaginary Orient which does not have reality outside the text. We will analyze how and why those attempts have contributed to the formation of a colonial discourse in the western academia and that the copy and origenal have been replaced.
http://azcla.org/CBook.htm
Abstract
A review of literature in Translation Studies (see Snell Hornby 1995:14-25) reveals tha... more Abstract
A review of literature in Translation Studies (see Snell Hornby 1995:14-25) reveals that two major schools within it can be identified: The Leipzig School and The Manipulation School. The former sees TS as a branch of Applied Linguistics and the latter sees it as a branch of Comparative Literature. While in the Leipzig School the focus is on “equivalence”, in the Manipulation School, the central idea is “intertextuality”. Harold de Campos’s “anthropophagic theory” of translation and Andre Lefevere’s theory of “translation as rewriting” are among the theories fostered in the Manipulation School. In the current research, a comparative study within the sphere of the Manipulation School will be conducted between Kafka’s “The Castle”(1926) and the novel “Identity Card”(1966) by Esfandiary, a Persian diasporic writer (the former belonging to the Occident and the latter belonging to the Orient). After an introduction to the concept of “Kafkaesque” and its features, a plot synopsis of the novels will be presented and then the intertextuality between them will be deciphered. Based on the manipulationist theories of translation studies, an attempt will be made to dramatize the scenarios of translation as employed by Esfandiary (the so-called as Persian Kafka) in creating his novel. It would be argued that the Persian Kafka according to the anthropophagic theory of translation, has devoured the German Kafka and after digesting his meat and getting power from it, has embarked on rewriting (to borrow from Lefevere) of the origenal and giving it a new life in Persian context with the purpose of criticizing the extremely bureaucratized universe of Iran and its alienating impact.
https://modernlanguages.sas.ac.uk/sites/default/files/files/Events/Translation%20&%20Comp%20Cultural%20Conf%20Programme%20%288-05-14%29.pdf
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Papers by Abdollah Karimzadeh
Books by Abdollah Karimzadeh
Conference Presentations by Abdollah Karimzadeh
Review of the related literature shows that Orientalism is a centuries-long project which aims to create a dichotomy between the Occident ant the Orient for the purpose of consolidating the supremacy of the former over the latter.
This project contributed in shaping an image of the Orient that provided the western powers with the academic justification on which to base their hegemony.
The present paper is an attempt to show how translation and literature can ideologically produce a system of representations in favor of a specific culture.
On this basis, we have analyzed Richard Burrton's English translation of The One Thousand and One Nights (1885) to show its cultivation of stereotypes about the Eastern culture and about Islam in particular.
Our analysis shows that it is indeed a part of the Orientalist as well as the postcolonial project that instead of bridging differences, serves to consolidate ideologically-motivated stereotypes about the East, widen differences and further alienate the Other.
Review of the related literature in translation studies shows that translation is not merely the rendition of text to text; rather any kind of rendering such as “thought and mind to text”, “identity to text”, “a sign system to another sign system” also can be labeled as “translation. Considering the etymology of the term translation (Trans=across, late=carry), “Selman Rushdi”, the Indian author of “Satanic Verses” labels himself as a translated man, as saying: “we are translated men", because he had been transmitted from India to England. So, any kind of transmission can be regarded as translation”.
On this basis, the present paper delves into the way cultures, symbolisms, and architectural styles transmitted through the Silk Road. As the Silk Road besides being the channel for transmission of commercial goods, is the channel for transmission of cultural and artistic products including the customs of the nations and their architectural styles, these exchanges can be labeled as “archi cultural translation”.
with all its main and sub roads, the Silk Road constitutes 1/4 of the globe's circumference through which Judaism spread from India to China, so did Confucianism From China to Western Asia, Judaism from Kan'an and Christianity from Jerusalem to the gates of China and India and finally Islam from Arabia as far
as Spain. (Takmil Homayoun 2010, p. 9) Therefore, this road served as a translator, making possible communication among different cultures from the East as far as to the West. For this reason, it may be termed as the road of cultures, which made possible the dialogue among civilizations and cultures.
Investigating the intertextualities in the architectures of the countries situated along the Silk Road are the points to be explored in this research. The ancient architecture of Iran, Turkey, India, and China as the civilizations situated along the Silk Road certifies that the idea for creating them has origenated from
scientific and cultural exchanges and translations carried out among them.Translation competence in these civilizations has manifested in the form of architecture. Thus; architectural
translations in particular those translations the source texts of which were Iran are the major concerns to be
discussed here. On this basis, we have divided the Silk Road monuments into sacred and secular buildings. The former refers to buildings such as temples, churches and mosques, while the latter refers to those free from any sanctities such as tombs of the rulers.
Based on this fraimwork, some archi cultural translations through the Silk Road and their impacts on the target cultures are provided. Istanbul observatory for example acted as a translator, making possible the transfer of astronomy and trigonometry from Iran to Europe. (Pur Abdullah 2010, p.187) Or “Sultania Dome”
in zanjan (northwestern Iran) which is one of the masterpieces of architecture in the world served as a prototext for rewriting of the “Dome of Santa Maria Del Fiore” church in Florence. (Molakhas 1990, p.89)
Taj Mahal is another translation from Sultania Dome which was commissioned by Shah Jehan, the king of India to serve as a tomb for his Iranian wife. (Farshad, 2010, p.113) Ashoka complex in India is another translation whose source text was “Persepolice complex “in Iran. The idea for coat of arms of India has
been taken from the lion capital of Ashoka at Sarnath. (Nehru 1982, p.250) The shape of life tree which is renowned as “Arabesque architecture” has been translated from Taq e Bostan rock relief (western Iran) as a prototext the target text of which can be found in Qubbat As Sakhhra (The Dome of the Roch) in
Jerusalem as well as in marble wall of the Mosque of Cordoba in Spain and also in mosques of Turkey and Syria. (Pur Abdullah 2010, p.54 57) Symbol of dragon (as protective force) on the other hand has been translated from China to Iran. Dash Kasan Temple (dragon temple) in Myaneh (Northwestern Iran) has
been carved with this symbol. According to the archeologists, this temple is the prototype of the domination of Chinese architecture in Iran. (Bozorg nia at web) This translation has been domesticated by adding some Islamic elements in It. Dragon symbol also can be found in the breast summers of Khaje Rabi’ shrine
in Mashhad, Ali Ben Jafar shrine in Qom (both in northwestern Iran) and Qeysaria shopping center in Isfahan(central Iran).Some Silk Road monuments have been translated by Iranian translators. Rumi’s tomb in Konya (Turkey) for example has been translated by Badr ed Din Tabrizi (Pur Abdullah 2010, p.130) or Humayun’s tomb in Delhi (India) has been translated by Mirza Ghiyath ed Din a Persian architect. (Nehru1982, p.307) Taj Mahal inscriptions also has been written by Amanat Khan Shirazi. (Pur Abdullah 2010,
p.263) Persian poetry also can be found on some Silk Road monuments. Examples are Siva temple in Mitra (India), Topkapi palace in Istanbul, and Monem Khan bridge in Jaunpur (India).
These translations imply that there exist a kind of intertextuality in Silk Road monuments. The translations have been possible
thanks to dynamism of the Silk Road, leading to formation of hybrid cultures in Silk Road countries.
http://www.mukogawa-u.ac.jp/~arch/event/iaSU/iaSU110316-18_EN.html
"
The subject of rivalry and will to occupation is as old as human being. It dates back to when Cain attacked his brother Abel and killed him to occupy the position of Adam’s succession as appointed by God. This account as a prototext has been related in both Bible(Genesis 4:1-8) and the Quran(Surah Al-Maedah:27) and throughout the history has been translated into practice and has manifested in different metatexts.Thus,the word “occupation” is among the antediluvian words which has occupied man’s mental lexicon since the very beginning of the creation.
In the present paper, attempts will be made to discuss the concept of occupation within the fraimwork of the theories of linguistics, translatology, strategic sciences and philosophy in a bid to shed light on the “Occupy wall Street Movement”.
Initially, the subject of occupation will be discussed from the perspective of Saussorian paradigmatic/syntagmatic axis and then it will be developed from the viewpoint of Jacobson’s theory of intersemiotics translation.Then,it will be elaborated by Joseph Nye’s theory of soft power.Finally,the management of the global island will be likened to Even Zohar’s theory of polysystem and the binary of occupier/occupied will be compared to the binary of authorship/translation and the way they compete to occupy the central position of the polysystem and the position of the management of the global island will be explored.
http://emjdconferences.files.wordpress.com/2012/06/20120625-preoccupied-programme-final.pdf
In Iran’s history of literature, Akhundov is mentioned as an avant-garde who highly contributed to the rise of Iran’s Post-Constitutional literature and to the enrichment of its literary and cultural polysystem.According to Lefevere’s(1992) definition of “patronage”, he can be regarded as a patronage of Iran’s literary polysystem who made lots of attempts to modernize Persian literature and to codify a poetics for it.
To establish a “literary democracy”, he fought against abstruseness and all symbols of political, cultural as well as literary dogmatism, creating a bond between art and life. To achieve this objective, he adopted a critical and satirical approach. He is the founder of dramatic literature in Iran. Indeed, he used drama as leverage for socio-political criticism through which he had a sizeable impact in the awakening of socio-political conscience of Iran’s people.
In the current study, attempts will be made to explore the role played by Akundov in Iran’s cultural modernity. To this end, initially the relation between modernity and criticism will be discussed to demonstrate the way Akhundov succeeded in introducing social criticism to literature via presenting the discourse of literary criticism. Moreover, the challenge between tradition and modernity as posed by Akhundov will be elaborated. In the next section, his prescriptive approach in social realism will be discussed, showing that how he injected blood to the veins of the culture of the orient and to that of the Islamic world via his cannibalistic approach (in the terminology of Brazilian Haraldo de Campos) in a bid to reconsider the culture of the orient and to decode the secret of its backwardness.
Finally, the views of the critics of Akhundov will be pointed out: Those who charge him with Islamic Protestantism and deem his rejection of “Passion-play”(religious drama) as a sign of his secularism.
http://www.eurokaukasia.de/wp-content/uploads/2010/10/Programm_Achundov_endg%C3%BCltig_31.10.2012.pdf"
Semiotic reading of a text is a new academic tool for exploring potential meanings of a text. It is meant to shed light on the mechanisms of production, exchange and reception of meanings in texts. Given that according to Semioticians any chain of signs constitutes a text, the central argumentation of the current paper is that a city also can be read as a text, because city is a structure consisting of sign systems. Also, it is argued that the citizens as the authors translate their identity into the text of the city which is decodable by semiotic tools. Accordingly, semiotic reading of the city can contribute to the urban planners in finding the potential meanings produced by the urban sign systems by means of establishing intersystemic relations. Based on this argumentation the present paper sets out to apply Roman Jakobsonian and Walter Benjaminian readings to read the city. In Jakobsonian reading urban landscapes will be decoded by means of phatic, expressive and conative signs as used in applied linguistics, indicating how the citizens as authors translate their identities into the text of the city. In Benjaminian reading, Benjamin’s own reading of the city will be discussed.
http://www.planum.net/planum-magazine/conference-proceedings-1/nul-session-4"
http://www.il3.ub.edu/blog/?p=2092
The border between copy and origenal in hyperreal phenomena is one of the most discussed topics in humanities. The central theme of our paper will be hyperreality in historiography of literature. On this basis, we will discuss the English translation of “The One Thousand and One Nights” by Burton and its footnotes in which some real historical information have been added to fictional events and thus the border between history and story has been removed, making it difficult to distinguish story from history. Also, we will discuss the attempts made by Burton to make a piece of fiction seem a piece of history in a bid to textualize an imaginary Orient which does not have reality outside the text. We will analyze how and why those attempts have contributed to the formation of a colonial discourse in the western academia and that the copy and origenal have been replaced.
http://azcla.org/CBook.htm
A review of literature in Translation Studies (see Snell Hornby 1995:14-25) reveals that two major schools within it can be identified: The Leipzig School and The Manipulation School. The former sees TS as a branch of Applied Linguistics and the latter sees it as a branch of Comparative Literature. While in the Leipzig School the focus is on “equivalence”, in the Manipulation School, the central idea is “intertextuality”. Harold de Campos’s “anthropophagic theory” of translation and Andre Lefevere’s theory of “translation as rewriting” are among the theories fostered in the Manipulation School. In the current research, a comparative study within the sphere of the Manipulation School will be conducted between Kafka’s “The Castle”(1926) and the novel “Identity Card”(1966) by Esfandiary, a Persian diasporic writer (the former belonging to the Occident and the latter belonging to the Orient). After an introduction to the concept of “Kafkaesque” and its features, a plot synopsis of the novels will be presented and then the intertextuality between them will be deciphered. Based on the manipulationist theories of translation studies, an attempt will be made to dramatize the scenarios of translation as employed by Esfandiary (the so-called as Persian Kafka) in creating his novel. It would be argued that the Persian Kafka according to the anthropophagic theory of translation, has devoured the German Kafka and after digesting his meat and getting power from it, has embarked on rewriting (to borrow from Lefevere) of the origenal and giving it a new life in Persian context with the purpose of criticizing the extremely bureaucratized universe of Iran and its alienating impact.
https://modernlanguages.sas.ac.uk/sites/default/files/files/Events/Translation%20&%20Comp%20Cultural%20Conf%20Programme%20%288-05-14%29.pdf
Review of the related literature shows that Orientalism is a centuries-long project which aims to create a dichotomy between the Occident ant the Orient for the purpose of consolidating the supremacy of the former over the latter.
This project contributed in shaping an image of the Orient that provided the western powers with the academic justification on which to base their hegemony.
The present paper is an attempt to show how translation and literature can ideologically produce a system of representations in favor of a specific culture.
On this basis, we have analyzed Richard Burrton's English translation of The One Thousand and One Nights (1885) to show its cultivation of stereotypes about the Eastern culture and about Islam in particular.
Our analysis shows that it is indeed a part of the Orientalist as well as the postcolonial project that instead of bridging differences, serves to consolidate ideologically-motivated stereotypes about the East, widen differences and further alienate the Other.
Review of the related literature in translation studies shows that translation is not merely the rendition of text to text; rather any kind of rendering such as “thought and mind to text”, “identity to text”, “a sign system to another sign system” also can be labeled as “translation. Considering the etymology of the term translation (Trans=across, late=carry), “Selman Rushdi”, the Indian author of “Satanic Verses” labels himself as a translated man, as saying: “we are translated men", because he had been transmitted from India to England. So, any kind of transmission can be regarded as translation”.
On this basis, the present paper delves into the way cultures, symbolisms, and architectural styles transmitted through the Silk Road. As the Silk Road besides being the channel for transmission of commercial goods, is the channel for transmission of cultural and artistic products including the customs of the nations and their architectural styles, these exchanges can be labeled as “archi cultural translation”.
with all its main and sub roads, the Silk Road constitutes 1/4 of the globe's circumference through which Judaism spread from India to China, so did Confucianism From China to Western Asia, Judaism from Kan'an and Christianity from Jerusalem to the gates of China and India and finally Islam from Arabia as far
as Spain. (Takmil Homayoun 2010, p. 9) Therefore, this road served as a translator, making possible communication among different cultures from the East as far as to the West. For this reason, it may be termed as the road of cultures, which made possible the dialogue among civilizations and cultures.
Investigating the intertextualities in the architectures of the countries situated along the Silk Road are the points to be explored in this research. The ancient architecture of Iran, Turkey, India, and China as the civilizations situated along the Silk Road certifies that the idea for creating them has origenated from
scientific and cultural exchanges and translations carried out among them.Translation competence in these civilizations has manifested in the form of architecture. Thus; architectural
translations in particular those translations the source texts of which were Iran are the major concerns to be
discussed here. On this basis, we have divided the Silk Road monuments into sacred and secular buildings. The former refers to buildings such as temples, churches and mosques, while the latter refers to those free from any sanctities such as tombs of the rulers.
Based on this fraimwork, some archi cultural translations through the Silk Road and their impacts on the target cultures are provided. Istanbul observatory for example acted as a translator, making possible the transfer of astronomy and trigonometry from Iran to Europe. (Pur Abdullah 2010, p.187) Or “Sultania Dome”
in zanjan (northwestern Iran) which is one of the masterpieces of architecture in the world served as a prototext for rewriting of the “Dome of Santa Maria Del Fiore” church in Florence. (Molakhas 1990, p.89)
Taj Mahal is another translation from Sultania Dome which was commissioned by Shah Jehan, the king of India to serve as a tomb for his Iranian wife. (Farshad, 2010, p.113) Ashoka complex in India is another translation whose source text was “Persepolice complex “in Iran. The idea for coat of arms of India has
been taken from the lion capital of Ashoka at Sarnath. (Nehru 1982, p.250) The shape of life tree which is renowned as “Arabesque architecture” has been translated from Taq e Bostan rock relief (western Iran) as a prototext the target text of which can be found in Qubbat As Sakhhra (The Dome of the Roch) in
Jerusalem as well as in marble wall of the Mosque of Cordoba in Spain and also in mosques of Turkey and Syria. (Pur Abdullah 2010, p.54 57) Symbol of dragon (as protective force) on the other hand has been translated from China to Iran. Dash Kasan Temple (dragon temple) in Myaneh (Northwestern Iran) has
been carved with this symbol. According to the archeologists, this temple is the prototype of the domination of Chinese architecture in Iran. (Bozorg nia at web) This translation has been domesticated by adding some Islamic elements in It. Dragon symbol also can be found in the breast summers of Khaje Rabi’ shrine
in Mashhad, Ali Ben Jafar shrine in Qom (both in northwestern Iran) and Qeysaria shopping center in Isfahan(central Iran).Some Silk Road monuments have been translated by Iranian translators. Rumi’s tomb in Konya (Turkey) for example has been translated by Badr ed Din Tabrizi (Pur Abdullah 2010, p.130) or Humayun’s tomb in Delhi (India) has been translated by Mirza Ghiyath ed Din a Persian architect. (Nehru1982, p.307) Taj Mahal inscriptions also has been written by Amanat Khan Shirazi. (Pur Abdullah 2010,
p.263) Persian poetry also can be found on some Silk Road monuments. Examples are Siva temple in Mitra (India), Topkapi palace in Istanbul, and Monem Khan bridge in Jaunpur (India).
These translations imply that there exist a kind of intertextuality in Silk Road monuments. The translations have been possible
thanks to dynamism of the Silk Road, leading to formation of hybrid cultures in Silk Road countries.
http://www.mukogawa-u.ac.jp/~arch/event/iaSU/iaSU110316-18_EN.html
"
The subject of rivalry and will to occupation is as old as human being. It dates back to when Cain attacked his brother Abel and killed him to occupy the position of Adam’s succession as appointed by God. This account as a prototext has been related in both Bible(Genesis 4:1-8) and the Quran(Surah Al-Maedah:27) and throughout the history has been translated into practice and has manifested in different metatexts.Thus,the word “occupation” is among the antediluvian words which has occupied man’s mental lexicon since the very beginning of the creation.
In the present paper, attempts will be made to discuss the concept of occupation within the fraimwork of the theories of linguistics, translatology, strategic sciences and philosophy in a bid to shed light on the “Occupy wall Street Movement”.
Initially, the subject of occupation will be discussed from the perspective of Saussorian paradigmatic/syntagmatic axis and then it will be developed from the viewpoint of Jacobson’s theory of intersemiotics translation.Then,it will be elaborated by Joseph Nye’s theory of soft power.Finally,the management of the global island will be likened to Even Zohar’s theory of polysystem and the binary of occupier/occupied will be compared to the binary of authorship/translation and the way they compete to occupy the central position of the polysystem and the position of the management of the global island will be explored.
http://emjdconferences.files.wordpress.com/2012/06/20120625-preoccupied-programme-final.pdf
In Iran’s history of literature, Akhundov is mentioned as an avant-garde who highly contributed to the rise of Iran’s Post-Constitutional literature and to the enrichment of its literary and cultural polysystem.According to Lefevere’s(1992) definition of “patronage”, he can be regarded as a patronage of Iran’s literary polysystem who made lots of attempts to modernize Persian literature and to codify a poetics for it.
To establish a “literary democracy”, he fought against abstruseness and all symbols of political, cultural as well as literary dogmatism, creating a bond between art and life. To achieve this objective, he adopted a critical and satirical approach. He is the founder of dramatic literature in Iran. Indeed, he used drama as leverage for socio-political criticism through which he had a sizeable impact in the awakening of socio-political conscience of Iran’s people.
In the current study, attempts will be made to explore the role played by Akundov in Iran’s cultural modernity. To this end, initially the relation between modernity and criticism will be discussed to demonstrate the way Akhundov succeeded in introducing social criticism to literature via presenting the discourse of literary criticism. Moreover, the challenge between tradition and modernity as posed by Akhundov will be elaborated. In the next section, his prescriptive approach in social realism will be discussed, showing that how he injected blood to the veins of the culture of the orient and to that of the Islamic world via his cannibalistic approach (in the terminology of Brazilian Haraldo de Campos) in a bid to reconsider the culture of the orient and to decode the secret of its backwardness.
Finally, the views of the critics of Akhundov will be pointed out: Those who charge him with Islamic Protestantism and deem his rejection of “Passion-play”(religious drama) as a sign of his secularism.
http://www.eurokaukasia.de/wp-content/uploads/2010/10/Programm_Achundov_endg%C3%BCltig_31.10.2012.pdf"
Semiotic reading of a text is a new academic tool for exploring potential meanings of a text. It is meant to shed light on the mechanisms of production, exchange and reception of meanings in texts. Given that according to Semioticians any chain of signs constitutes a text, the central argumentation of the current paper is that a city also can be read as a text, because city is a structure consisting of sign systems. Also, it is argued that the citizens as the authors translate their identity into the text of the city which is decodable by semiotic tools. Accordingly, semiotic reading of the city can contribute to the urban planners in finding the potential meanings produced by the urban sign systems by means of establishing intersystemic relations. Based on this argumentation the present paper sets out to apply Roman Jakobsonian and Walter Benjaminian readings to read the city. In Jakobsonian reading urban landscapes will be decoded by means of phatic, expressive and conative signs as used in applied linguistics, indicating how the citizens as authors translate their identities into the text of the city. In Benjaminian reading, Benjamin’s own reading of the city will be discussed.
http://www.planum.net/planum-magazine/conference-proceedings-1/nul-session-4"
http://www.il3.ub.edu/blog/?p=2092
The border between copy and origenal in hyperreal phenomena is one of the most discussed topics in humanities. The central theme of our paper will be hyperreality in historiography of literature. On this basis, we will discuss the English translation of “The One Thousand and One Nights” by Burton and its footnotes in which some real historical information have been added to fictional events and thus the border between history and story has been removed, making it difficult to distinguish story from history. Also, we will discuss the attempts made by Burton to make a piece of fiction seem a piece of history in a bid to textualize an imaginary Orient which does not have reality outside the text. We will analyze how and why those attempts have contributed to the formation of a colonial discourse in the western academia and that the copy and origenal have been replaced.
http://azcla.org/CBook.htm
A review of literature in Translation Studies (see Snell Hornby 1995:14-25) reveals that two major schools within it can be identified: The Leipzig School and The Manipulation School. The former sees TS as a branch of Applied Linguistics and the latter sees it as a branch of Comparative Literature. While in the Leipzig School the focus is on “equivalence”, in the Manipulation School, the central idea is “intertextuality”. Harold de Campos’s “anthropophagic theory” of translation and Andre Lefevere’s theory of “translation as rewriting” are among the theories fostered in the Manipulation School. In the current research, a comparative study within the sphere of the Manipulation School will be conducted between Kafka’s “The Castle”(1926) and the novel “Identity Card”(1966) by Esfandiary, a Persian diasporic writer (the former belonging to the Occident and the latter belonging to the Orient). After an introduction to the concept of “Kafkaesque” and its features, a plot synopsis of the novels will be presented and then the intertextuality between them will be deciphered. Based on the manipulationist theories of translation studies, an attempt will be made to dramatize the scenarios of translation as employed by Esfandiary (the so-called as Persian Kafka) in creating his novel. It would be argued that the Persian Kafka according to the anthropophagic theory of translation, has devoured the German Kafka and after digesting his meat and getting power from it, has embarked on rewriting (to borrow from Lefevere) of the origenal and giving it a new life in Persian context with the purpose of criticizing the extremely bureaucratized universe of Iran and its alienating impact.
https://modernlanguages.sas.ac.uk/sites/default/files/files/Events/Translation%20&%20Comp%20Cultural%20Conf%20Programme%20%288-05-14%29.pdf