U
U
N
N
T
T
R
R
A
A
N
N
S
S
L
L
A
A
T
T
A
A
B
B
I
I
L
L
I
I
T
T
Y
Y
When difficulties are encountered by the translator, the whole issue of
the translatability of the text is raised. Catford distinguishes two types of
untranslatability, which he terms linguistic and cultural. On the linguistic
level, untranslatability occurs when there is no lexical or syntactical
substitute in the TL for an SL item.
Catford’s category of linguistic untranslatability, which is also proposed
by Popovie, is straightforward, but his second category is more
problematic. Linguistic untranslatability, he argues, is due to differences
in the SL and the TL, whereas cultural untranslatability is due to the
absence in the TL culture of a relevant situational feature for the SL text.
He quotes the example of the different concepts of the term bathroom in
an English, Finnish or Japanese context, where both the object and the
use made of that object are not at all alike. But Catford also claims that
more abstract lexical items such as the English term home or
democracy cannot be described as untranslatable, and argues that the
English phrases I’m going to home, or He’s at home can “readily be
provided with translation equivalents in most languages” whilst the term
democracy is international.
Now on one level, Catford is right. “The English phrases can be
translated into most European languages and democracy is an
internationally used term.” But he fails to take into account two
significant factors, and this seems to typify the problem of an overly
narrow approach to the question of untranslatability. If I’m going home is
translated as Je vais chez moi, the content meaning of the SL sentence,
(i.e. self - assertive statement of intention to proceed to place of
residence and/or origin) is only loosely reproduced. And if, for example,
the phrase is spoken by an American resident temporarily in London, it
could either imply a return to the immediate “home” or a return across
the Atlantic, depending on the context in which it is used, a distinction
that would have to be spelled out in French. Moreover, the English term
home, like the French foyer, has a range of associative meanings that
are not translated by the more restricted phrase chez moi. Home,
therefore, would appear to present exactly the same range of problems
as the Finnish or Japanese bathroom.
With the translation of democracy, further complexities arise. Catford
feels that the term is largely present in the lexis of many languages and,
although it may be related to different political situations, the context will
guide the reader to select the appropriate situational features. The
15
problem here is that the reader will have a concept of the term based on
his or her own cultural context, and will apply that particularized view
accordingly. Hence the difference between the adjective democratic as
it appears in the following three phrases is fundamental to three totally
different political concepts:
- the American Democratic Party.
- the German Democratic Republic
- the Democratic wing of the British Conservative Party.
So although the term is international, its usage in different contexts
shows that there is no longer (if indeed there ever was) any common
ground from which to select relevant situational features. If culture is
perceived as dynamic, then the terminology of social structuring must be
dynamic also. Lotman points out that the semiotic study of culture not
only considers culture functioning as a system of signs, but emphasizes
that the very relation of culture to the sign and to signification comprises
one of its basic typological features. Catford starts from different
premises, and because he does not go far enough in considering the
dynamic nature of language and culture, he invalidates his own category
of cultural untranslatability. In so far as language is the primary
modeling system within a culture, cultural untranslatability must be de
facto implied in any process of translation.
From Translation Studies by Susan Bassnett
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