Translation of Symbolic Realia from The Da Vinci Code

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Profesor îndrumător / Prezentat Profesorului: Olesea Barbu
Facultatea de Limbi si Literaturi straine

Cuprins

INTRODUCTION

CHAPTER I. REALIA AS A LINGUISTIC PHENOMENON

1.1. General Notions on Realia

1.2. Types of Realia

1.3. Strategies of Rendering Realia in Translation

CHAPTER II. SEMIOTIC APPROACH TO THE STUDY OF SYMBOL

2.1. Definition of Symbol

2.2. Sign versus Symbol.

The Concept of Symbolic Meaning

2.3. The role of symbol in literature and art

CHAPTER III. SYMBOLIC REALIA IN DAN BROWN’S NOVEL THE DA VINCI CODE AND WAYS OF THEIR RENDERING INTO ROMANIAN AND RUSSIAN LANGUAGES

3.1. General background of The Da Vinci Code

3.2. Types of symbolic realia used in The Da Vinci Code

and their symbolic connotations

3.3. Means of translating symbolic realia

in Dan Brown’s novel into Romanian and Russian Languages

CONCLUSIONS

BIBLIOGRAPHY

APPENDIX

Extras din document

Prezenta teză de licenţă reprezintă un studiu bilateral, în care, pe de o parte, se investighează specificul noţiunii de realie, din punct de vedere lingvistic şi pe de altă parte, se studiază noţiunea de simbol în cadrul sistemului semiotic şi semantic al limbii. Realiile formează o categorie lexicală specială, care prezintă unele dificultăţi în procesul de transpunere a lor dintr-o limbă în alta. Astfel că, unul din obiectivele acestei teze este de identifica originea problemelor cauzate de realii în procesul de traducere, de găsi cele mai reuşite mijloace de redare a acestor unităţi lexicale în alte limbi şi de a examina corelaţia dintre simbol şi realie, de a vedea care este efectul co-existării lor într-o operă literară, de a examina rolul lor în calitate de unităţi lingvistice şi culturale.

Lucrarea cuprinde trei capitole. Capitolul I, întitulat “Realiile –un fenomen lingvistic” include noţiuni generale despre această categorie lexicală. Aici sînt expuse părerile diferitor lingvişti, cercetători, filologi care au investigat aceste unităţi lexicale. De asemenea, în acest capitol ne-am referit la tipurile de realii şi am expus clasificarea lor conform diferitor criterii şi autori. Tot în acest capitol am făcut o trecere în revistă a celor mai cunoscute strategii de redare a realiilor în traducere.

Capitolul II este întitulat “Abordarea din perspectivă semiotică a noţiunii de simbol”. În capitolul dat am definit conceptul de semn lingvistic şi simbol. Am menţionat despre particularitatea simbolurilor de a avea mai multe substraturi semantice şi despre rolul lor în litaratură şi artă. Capitolul III, întitulat “Realiile simbolice în romanul Codul lui da Vinci de Dan Brown şi mijloacele lor de traducere” (studiu în baza versiunii romanului în limba engleză, română şi rusă). În capitolul dat am menţionat despre contextual istoric, cultural şi social în care a apărut opera autorului american Dan Brown, am efectuat o clasificare a tipurilor de realii cu caracter simbolic din cadrul romanului. Clasificarea realiilor simbolice a fost efectuată în baza originii lor şi frecvenţei prezenţii lor într-un anumit context. De asemenea, în acest capitol, care constituie partea empirică a prezentei teze de licenţă, se investighează modalităţile de traducere a realiilor simbolice din romanul Codul lui da Vinci şi se face un studiu comparativ a modalităţii traducerii realiilor în limba română şi cele folosite la traducerea lor în limba rusă.

Lucrarea de asemenea mai include o listă bibliografică selectivă. La cercetarea problemei pe care ne-am propus-o drept obiectiv, am utilizat metode diferite, una dintre ele fiind metoda analizei exemplelor traduse. O alta metoda este cea comparativa: originalul s-a studiat vizavi de textele traduse. In concluzii am expus rezultatele la care am ajuns, tratind tema data.

CHAPTER I. REALIA AS A LINGUISTIC PHENOMENON

1.1. General Notions on Realia

Translation can be considered as an attempt to fulfill an act of communication between two linguistic and cultural communities. The difference between languages is basically the essential purpose of translation. A word, within the same linguistic community, does not represent perfectly the same thing for all people. As early as the 19th century, Wilhelm von Humboldt (1880) goes further to say that a word is nothing but what each individual thinks it is. Georges Mounin (1957) explains that each word is the sum of each individual’s personal and subjective experience concerning the object this word represents. Therefore, exchanging words can not assure a perfect communication of an idea between the members of the same linguistic community. This is what Wilhelm von Humboldt explains in the following words: “(…) to the one who assimilates as to the one who speaks, this idea must come out from his own inner strength: all what the former receives consists solely in the harmonic excitement that makes him be in such or such a state of mind” [1880: 25]. Obviously, different individuals perceive the same words in different ways. That is why the same author suggests: “Words, even the most concrete and the clearest ones, are far from arousing the ideas, the emotions and the memories presumed by the one who utters them” [Humboldt 1880: 25]. It is true that an extremist form of this view may raise a controversy as to the extent of probable limitations to the communicative capacity of language. However, recent psycholinguistic research findings provide considerable evidence that, within the same linguistic community, individual experience and perception associate different mental images, from a person to another, with the same linguistic sign [Eco1997: 41]. Thus, it might be concluded, as formulated by Georges Mounin, that each language is nothing but the sum of its speakers’ individual experiences, and hence: “(…) two languages (…) never store up the same stock of experiences, images, ways of life and thought, myths and world views” [1957: 27].

Again some earlier thinkers like Wilhelm von Humboldt (1909) and Friedrich Schleiermacher attained this same conclusion as early as the 19th century. The latter put it as follows: “(…) every language includes (…) one system of concepts that, precisely because they overlap, unite and complement each other within the same language, form one whole whose different parts do not correspond to any of those of other languages’ systems. (…) For even what is absolutely universal, though beyond the domain of particularity, is enlightened and coloured by language” [Schleiermacher 1813: 85].

What Friedrich Schleiermacher (1813) calls a system of concepts is a human being’s or a group of individuals’ system of relative concepts that seek to reach absolute concepts. In other words, it is a tentative knowledge about the world that constantly attempts to reach perfect accordance with reality. What he means is that the interaction between the concepts of the same language community results in a unique organized mixture or system of concepts. Wilhelm von Humboldt highlights a comparable concept when he discusses the difference between languages: “Two different languages are, then, like synonyms: each expresses the same concept a little differently, with more or less concomitant determination, a little higher or a little lower on the scale of sensation” [1909: 143].

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