in Theory and Practice T ranslation of NonStandard Languages John T Gilmore Department of English and Comparative Literary Studies University of Warwick What do we mean by nonstandard languages ID: 816534
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Slide1
EN964 Translation Studies in Theory and Practice:Translation of Non-Standard Languages
John T. Gilmore
Department of English
and Comparative Literary Studies,
University of Warwick
Slide2What do we mean by “non-standard” languages?Dialects?Which of the following would you consider to be dialects?FlemishFriesianBavarianSchweizerd
eutsch
Venetian
Cantonese
Geordie
British English
American English
Jamaican English
Slide3What criteria do we use to decide whether a form of speech is a language or a dialect?Number of speakers?Cantonese, which is often referred to as a dialect, has perhaps twice as many speakers as there are speakers of Dutch.
Slide4What criteria do we use to decide whether a form of speech is a language or a dialect?Official recognition?Cantonese is an official language in Hong Kong and Macau, but not in the Guangdong Province of the People’s Republic of China.
Slide5What criteria do we use to decide whether a form of speech is a language or a dialect?Position as the language of a state?The French Republic recognises only one language – French.What happens when the state which is home to the language ceases to exist? – like, for example,when the Venetian Republic lost its independence. What about states which have more than one official language, or languages recognised as official in more than one state? What examples can we think of?
Slide6A language is a dialect with an army and a navy Attributed to Max Weinreich (1894-1969)
Slide7In other words, the distinction between a language and a dialect can seem quite arbitrary, and may be the result of factors which have nothing to do with linguistics and more with other things, such as politics.For example, the emergence of the Bosnian language.
Slide8Other things which might be considered as non-standard languagesSlangJargonIdiolects
Slide9Example I
Slide10Compa Nanzi i e popchi di breuw Shon
Arey
tabatin
un
hoffi
masha
bunita
.
Tur
sorto
di
palu
di
fruta
tabata
crece
aden
.
Palu
di mango, di
schubappel
, di
guyaba
, di
sorsaca
, di
mispel
,
enfin
,
bo
no
por
corda
un
palu
di
fruta
cu
Shon
Arey
no
tabatin
den
su
hoffi
.
Tur
día
Nanzi
tabata
pasa
waak
e
frutanan
, cu
tabata
tent’e
.
Te
un
día
e no
por
a
wanta
mas. El a
decidí
di
bai
horta
fruta
di
Shon
Arey
.
Ora
Shi Maria i
su
yiunan
tabata
na
sonjo
, el a
sali
poshi-poeshi
for di
cas
, cu dos
sacu
di pita. El a
bula
tranquera
i el a
yena
tur
dos, cu
tur
sorto
di
fruta
. Cu e dos
sacunan
pisá
el a
gana
cas
mei-mei
di
anochi
. Bon
contento
el a
drumi
te
maínta
.
Ora
e
muchanan
a
weita
hopi
fruta
asina
, nan
wowo
a
cuminza
lombra
i nan
boca
a
bába
.
„
Papa,
ami
quier
un mango i
ami
un
mispel
. Ami
quier
cashu
di
Surnam
,
ami
shimarucu
”.
Ta
ora
Nanzi
a
coge
bolpees
pa
sutanan
, nan a
cera
nan
boca
.
Nanzi
a
parti
e
frutanan
i
tur
a
queda
contento
.
Tur
anochi
Nanzi
a
sigui
horta
fruta
di
Shon
Arey
.
Ma
un
día
a
yega
, cu
Shon
Arey
a
mira
, cu no ta e sol
tabata
goza
di
su
frutanan
.
[...]
[N
. M.
Geerdink-Jesurun
Pinto,
Cuentanan
de
Nanzi
(
Curaçao
, 1952), p. 5
.]
Slide11Compa Nanzi and the Tar-Baby. Shon King had a very beautiful orchard. All kinds of fruit grew in it; mangoes, scaly apples, guavas, soursops, melons; you could not think of a single fruit-tree which Shon
King did not have in his orchard.
Every day,
Nanzi
used to walk past it, looking at the fruit, which tempted him greatly. Until one day he could not resist any longer. When Shi
María
and her children were asleep, stealthily he left the house with two woven bags. He jumped the fence and filled them both with all kinds of fruit. Weighed down by the two bags, he reached home in the middle of the night. Quite content, he slept till morning.
When the children saw all this fruit, their eyes began to goggle and their mouths to water.
“Papa, I want a mango and I want a
medlar
. I want a Surinam cashew and I want a cherry”.
But when
Nanzi
picked up a bull’s
pizzle
to hit them with, they shut up.
Nanzi
divided the fruit between them and they were all happy.
Each night,
Nanzi
went on stealing
Shon
King’s fruit. But the day came when
Shon
King saw that he was not the only one who was enjoying his fruit. [...]
Text from: N. M.
Geerdink-Jesurun
Pinto,
Nanzi
Stories:
Curaçao
Folklore
, translated by Richard E. Wood (
Curaçao
:
Stichting
Wetenschappelijke
Bibliotheek
, 1972).
Slide12Brudda Nancy an’ de Tar Baby Massa King did got a real pretty orchard. All kin’ o’ fruit tree did growin’ in dere. Mango tree, sugar-apple, guava, soursop, sapodilla – cuh-dear,
yuh
kyan
remember one fruit tree
dat
Massa King
di’n
’ got in ’e orchard.
Ebry
day Nancy did go
tek
a look at
dem
fruit, which tempting ’e de whole time. Till one day he couldn’t
tek
it no longer. ’E
mek
up
’e mind
to
go long an’ steal Massa King fruit. When
Sista
Maria an’
dem
chil’ren
did be sleeping, ’e go long out de house softly
softly
,
wid
two crocus bag. ’E jump over de fence an ’e fill all two,
wid
all kin’ o’ fruit.
Wid
de two bags heavy, he get home de middle o’ de night. Happy
fuh
true, ’e did sleep till morning come.
When
dem
youngsters see such a whole heap a fruit,
dem
eye start to shine an’
dem
mout
’ to water.
“Daddy, me wan’ a mango an’ me wan’ a sapodilla. Me wan’ a
Sur’nam
cashew, an’ me wan’ a cherry.”
When Nancy pick up a
bullpistle
to drive some licks in
dem
,
dem
a shut
dem
mout
’.
Nancy share out de fruit, an’ everybody done satisfy.
Ebry
night Nancy carry on stealing Massa King fruit.
But one day a come, when Massa King a see, it
di’n
’ be he one alone
dat
be enjoying he fruit.
[
Translated by John Gilmore, 2002]
Slide13Example II
Slide141Καὶ ὅτε ἤγγισαν εἰς Ἱεροσόλυμα καὶ ἦλθον εἰς Βηθφαγὴ εἰς τὸ Ὄρος τῶν Ἐλαιῶν, τότε Ἰησοῦς ἀπέστειλεν δύο μαθητὰς 2λέγων αὐτοῖς, Πορεύεσθε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετ' αὐτῆς: λύσαντες ἀγάγετέ μοι. 3καὶ ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε ὅτι Ὁ κύριος αὐτῶν χρείαν ἔχει: εὐθὺς δὲ ἀποστελεῖ αὐτούς.And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway you shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
Gospel according to St. Matthew, xxi, 1-3; King James
Version
(1611).
The Entry into Jerusalem
Slide15Entrada den Herusalem Ora nan a jega cerca Herusalem
i a
subi
cero de
Olijfi
den
direccion
di
Betfage
,
Hesus
a
manda
dos
discipel
sali
cu
es
encargo
aki
:
Bai
na
es
aldea
ey
enfrente
di
boso
, i
promé
cos
ku
boso
lo
hanja
ta un
burico-muher
mará
cu
su
jiu
cerca
dje
. Los nan i
trece
nan
cerca
Mi. I
si
cualkier
hende
haci
boso
un
observacion
, bias
anto
:
Senjor
tin
mester
di nan, ma lo
debolbé
nan pronto.
Evangelio
segun
Mateo;
Testament
Nobo
di
Nos
Senjor
Hesu
-Cristo
(Willemstad, 1989).
Jesus
Entry into Jerusalem
When
dey
did come near Jerusalem, an’ did gone up de Hill o’ Olives, over by
Bethphage
, Jesus did send two disciple to go long
wid
dis order here: Go in dah village
deh
in front o’
wunnah
, an’ de firs’ ting
wunnah
g’un
find is a she-donkey tie up
wid
she young one
nex
’ to she. Loose
dem
an’ bring
dem
t’
muh
. An’ if any person
mek
any remark to
wunnah
, den say: De Lord got a need
fuh
dem
, but
g’un
sen
’
dem
back soon.
(John Gilmore, 2005)
Slide16Suggestions for further readingJuan Bosch, trs. John Gilmore, “Encarnación Mendoza’s Christmas Eve,” in Stewart Brown and John Wickham, edd.,
The Oxford Book of Caribbean Short Stories
(OUP, 1999), pp. 70-79.
Ian Craig, “Translation in the Shadow of the Giants: Anglophone Caribbean Vernacular in a Translated Literary Text,”
The Translator
, Vol. 12, No. 1 (2006), pp. 65-84.
Olive Senior,
Arrival of the Snake-Woman and Other Stories
(Longman Caribbean, 1989).
Olive Senior
,
trs
. Wolfgang Binder,
Das Erscheinen der Schlangenfrau :
Kurzgeschichten
aus Jamaika
(
Frankfurt am Main :
dipa-Verl
., 1996)