The Notions Of Foreignisation And Domestication English Language Essay

The Notions Of Foreignisation And Domestication English Language Essay The domesticating sense-for-sense strategy was the dominant approach in translation until only recently. The 19th century saw a tendency towards the foreign, expressed mainly through the theories put forward by Friedrich Schleiermacher, who stated that the audience was to have the feeling that they are in the presence of the foreign (Fawcett 1997: 116). His views were later 5 revised by Venuti, who regarded foreignisation as a means of combating the dominant, assimilative position of the English-language culture. 1.1 Foreignisation and domestication The terms foreignisation and domestication have been coined by Venuti as means of providing general classification for translation procedures (see 1.3). He defines them in detail in his influential work, titled The Translators Invisibility: A History of Translation (1995). 1.1.1 Definitions According to Ventui (1995: 19-20), a foreignising strategy consists in acquiring a translation method which does not conform to norms and values prevalent within the target language system. Employing such an approach, which preserves linguistic and cultural differences between the two systems, requires a translation style designed to make the intervention of the translator visible (Munday 2001: 147), resulting in a non-fluent, alienating TT (Baker 1998: 243). This effect is usually achieved through close reconstruction of the ST structure and syntax in the TT and importation of foreign cultural forms. Domesticating translation strategy, as a contrast, entails an appropriation, or reduction (Venuti 1995: 20), of the foreign text into target-language conventions and makes use of stylistic devices, which provide for a transparent and fluent reading, minimizing the foreigness of the TT (Munday 2001: 146). Domestication is also said to involve selecting texts which adhere to domestic literary canons, resulting in a conservative and openly assimilationist approach to the foreign text (Baker 1998: 242), which is to serve domestic publishing trends and political alignments. 1.1.2 Brief history Domestication strategies were in common use since ancient Rome, chiefly as means of conquering the SL (Baker 1998: 241). Latin translators not only deleted culturally specific markers, but also added allusions to Roman culture and deleted resistant passages (KwieciÅ„ski 2001: 17), that is to say, lexical elements which required a great deal of study since they could easily by misinterpreted. The largest step for the formulation of domesticating translation theory is considered to be made by St. Jerome, the author of Vulgate Latin translation of the Bible commissioned in 384 CE. Following remarks offered earlier by Cicero, he identified the notion of word-for-word translation, a foreignising strategy, and opposed it with a domesticating alternative, a sense-for-sense strategy, as the correct method to render SL text, thus introducing an important distinction, which shed new light on the study of foreignisation and domestication. The use of exoticisms in translation was advocated by Augustine, due to concerns about the reaction of the Christian community to the unfamiliar features of Jeromes Latin text of the Bible. He does, however, oppose the use of Greek calques should these be incompatible with Latin or resistant. Bible translation became a key issue, around which different approaches to translation surfaced (Bassnett 1991: 47). The domesticating strategy was employed in the Wycliffite Bible translation, where the sense-for-sense strategy aimed at rending the text in a common language so that the Holy Scripture be accessible to a layman, and not loosing scholarly accuracy at the same time. Renaissance largely contributed to the development of the domesticating theory. The use of contemporary idiom and style was much advocated; in his Circular Letter of Translation (1530), Martin Luter emphasised the necessity to rely on the common language (KwieciÅ„ski 2001: 24). He recognised that exoticisms in certain cases cannot and should not be avoided, provided that the translator uses them after careful historical and philological study. The 17th century translation style pushed domestication beyond earlier limits. Abraham Cowleys comments in his Preface to his Pindarique Odes (1656), in which he states that he has taken, left out and added what I please (Bassnett 1991: 56) while translating, are highly symptomatic of the general atmosphere affected by the Counter-Reformation movement. The first systematic approach to the issue of translation strategies was offered in 1791 by A.F. Tyler in his Essay on the Principles of Translation. In it he points to three laws which should govern translation in general: a) the rendering is to be carried out sense-for-sense; b) style and register are to remain invariant; c) the translation should have all the ease of the original composition (KwieciÅ„ski 2001: 35). The 19th century saw a turn towards the foreign in thinking on translation. This new tendency, visible in the works of Shelly and Goethe, claimed translation to be a mechanical function, which consists merely of making known a given text or author to the reader (Bassnett 1991: 66). This approach is conveyed in the theories offered by Friedrick Schleiermacher in his lecture ÃÅ"ber die verschiedenen Methoden des ÃÅ"bersetzens (1813). The document deals with two opposite concepts, the foreginising reader-to-author strategy and the domesticating author-to-reader strategy à ¢Ã¢â€š ¬Ã‚ ¦ with no in-between area (KwieciÅ„ski 2001: 39). The former option was favoured, through the use of which consciously archaic translations were produced, aimed at a minority of learned readers. Indeed, the audience was to have the feeling that they are in the presence of the foreign (Fawcett 1997: 116). 1.1.3 Domestication in theories by Eugene Nida A significant shift in translation theory was brought forth by the influential theories of Eugene Nida, who addressed the issue of translation correspondence through the viewpoint of the receptor of the text. It is suggested that audience design has profound impact on the shape of the target text, and therefore different translations will be correct for different readerships (Fawcett 1997: 56). Thus, meaning is to have precedence before style, the TT aiming at being an equivalent of ST rather than its identical representation. This return to Augustinian principles of sense-for-sense translations is exemplified by Nidas formulation of notions of formal and dynamic equivalence. The latter, domesticating strategy was seen as privileged since it aimed at complete naturalness of expression and finding the closest natural equivalent to the SL message (Nida 1964: 159). Dynamic equivalence acknowledged situations where foreign associations can hardly be avoided, in which case the use of importation combined with intratextual covert glosses was suggested as the proper way of approaching the foreign. Translations in the formal equivalence manner on the other hand, were regarded as cases where semantic accuracy is given priority over naturalness (KwieciÅ„ski 2001: 50). Such renderings were seen as acceptable and for certain types of audiences (the aforementioned accuracy is of great importance in legal texts, for instance). 10 Though Nidas model has been challenged by some theorists, particularly for its departure from the notion of translation as exchange of information towards appropriation of a foreign text for domestic purposes (KwieciÅ„ski 2001: 50), the idea of function of a given text with respect to its readership was indeed influential for contemporary theories.

Thomas v. Indiana Employment Security

Whether the State's denial of unemployment compensation benefits to the petitioner, who terminated his job because his religious beliefs prohibited him from participating in the production of armaments, constituted a violation of his First Amendment right to free exercise of religion Facts: Petition Thomas was a Jehovah’s witness who worked at the Blaw-Knox Foundry & Machinery Co. He was initially hired to work in the roll foundry until he was transferred to another department that fabricated turrets for military tanks.Since his main function was related to the production of weapons he asked that he be transferred to another department. Having found out that all of the remaining departments at Blaw-Knox were weapons related he asked for a lay-off from his company. When this was denied, he quit from his job arguing that he could not work on weapons without violating the principles of his religion. After leaving his employment he asked for unemployment compensation from the Indi ana Employment Security.During his hearing, he declared that he thought that contributing to the production of arms violated his religion. The hearing referee concluded that Thomas’ religious belief precluded him from producing or aiding directly in the manufacture of items used in warfare. The referee however denied him his benefits on the ground that his termination from employment was not based on good cause in connection with his work as required by the Indiana statute. The Board adopted the referee’s ruling and denied the benefits.On appeal, the Indiana Court of Appeals reversed the decision of the board and ruled that the subject Indiana statute improperly burdened Thomas’ right to free exercise his religion. The Supreme Court of Indiana vacated the decision of the Court of Appeals and denied Thomas his benefits Decision: The State's denial of unemployment compensation benefits to petitioner violated his First Amendment right to free exercise of religion R easons/Rationale In arriving at this conclusion, the Supreme Court first had to answer the question whether Thomas indeed quit his employment due to religion.It is well-settled that only beliefs rooted in religion are protected by the Free Exercise Clause. According to the Supreme Court, the determination however of what is a religious belief or practice is more often than not a difficult and delicate task. The Supreme Court found that Thomas resigned from employment because he thought that production of arms violated his religion. In this case, the referee had found that Thomas quit his employment due to his religious convictions. This was affirmed by the Review Board.The Indiana Supreme Court however concluded that Thomas had merely made a personal philosophical choice rather than a religious choice. It must be stressed that religious belief is not reduced to a philosophical choice merely because there are differences among the faithful in their interpretation of their scripture. The fact therefore that a colleague did not consider production of weapons as a serious violation of their religions should not affect Thomas’ reason for quitting his employment. It is also immaterial and insignificant if the faithful is having difficulty articulating his views.The free exercise of religion protected by the First Amendment is not limited to beliefs which are shared by all of the members. Having disposed of the first question, the second question is whether the statute violated the free exercise of religion by Thomas. According to the Supreme Court, it is well-settled that when the state requires that certain conduct is mandated by a religious faith be first complied with before a benefit is received or when it denies such a benefit because of failure to comply with such conduct, the state is in effect placing a burden upon religion.In this case, if we are to uphold the interpretation given on the Indiana statute then we are in effect stating that the employee should not resign for religious grounds otherwise he will not be entitled to benefits. Although the compulsion exercised by the state in this case is indirect, the infringement upon free exercise is nonetheless substantial. This however does not mean that the state cannot restrict the free exercise of religion. If there are more compelling interest which could justify the state from restricting the free exercise of religion then the burden may be allowed.The ends, however, do not justify the means. In this case, the reasons behind the enactment of the statute do not justify violation of the free exercise of religion. There is no evidence that will prove that the number of people who find themselves in the predicament of choosing between benefits and religious beliefs is large enough to create widespread unemployment or even to seriously affect unemployment which is feared by the lower courts. There is therefore no interest more important than the free exercise of religion.Neither i s there any merit on the argument that to compel the payment of benefits to Thomas will amount to fostering a religious faith. The grant of benefits given to Thomas is a mere affirmation of the obligation of the state to become neutral in matters of the religious faith of the people. Dissenting Opinion of Justice Rehnquist Justice Rehnquist declared that the conclusion of the majority that the State of Indiana is constitutionally required to provide direct financial assistance to a person solely because of his religious beliefs actually adds mud to the already muddied waters of the First Amendment.According to him this declaration of the majority is clearly erroneous as it does not resolve the tension between the Free Exercise Clause and the Establishment Clause of the constitution. It is the contention of Justice Rehnquist that the majority read the Free Exercise Clause too broadly. Although it upheld the free exercise of religion by Thomas, it however in effect violated the requir ements of the Establishment Clause by preferring religion over another.

The Wisdom of Crowds

The Smartest People May Not be as Smart as a Crowd, but Who can Find a Smart Crowd? In The Wisdom of Crowds, author James Surowiecki contends that the â€Å"smartest people† are often not as smart as a group of individuals formed under the right circumstances (XIII). Surowiecki backs up his claim by giving numerous real life examples of crowds that meet the criteria of having diversity of opinion, independence, decentralization and aggregation, and have proven to be smarter than almost any one individual in the group.Surowiecki has proven that he has a strong case for his theory of smart crowds but the exclusivity of this group of people has me wondering just how easy it is to identify or form such a group for practical purposes if no expert is available to mitigate a situation. I feel that such ability would take practice and an increase in awareness to master, but still, I do believe it can be done by almost anyone.Without addressing the specific argument of the reasonable e ase of any one person being able to form a smart crowd, Surowiecki does provide a persuasive example in favor of my theory when he tells the story of the missing submarine Scorpion in May 1968. With no experts immediately available, naval officer John Craven assembled a group of men with a wide range of knowledge and asked them to submit their best guess on questions about the submarine’s disappearance from a variety of scenarios he concocted (XX).The result of his survey was a calculation of the answers that led to a location found to be only 220 yards away from where the submarine was found five months after it disappeared (XXI). Craven did this on the fly and without the help of any of the â€Å"smartest people† and found a better solution than any one expert ever did. Although an expert like Surowiecki finds it easy to identify examples of a wise crowd, I had to ask myself if I could do the same.I found myself thinking back to when I had been placed on a committee at work whose goal it was to come up with a good solution on how to integrate personnel from different departments on a volunteer basis only. On this committee were two representatives from each respective department (filling the diversity of opinion and decentralization requirements) and one Supervisor sent to guide the group.As a group, we developed several possible solutions to this issue and were sent back to our departments to deliberate on our own as to what we thought was the right course of action so that we could come to a decision at our next meeting. By the next meeting it was found that the majority of us had independently decided that by allowing employees the most freedom, by way of being able to travel to any department they liked, we would get the most participation through volunteerism.We were soon overrided by the supervisor and told the most beneficial way to go about it was to narrow the option down to only allow travel to one department where it was believed tho se who did volunteer would potentially learn the most; this is the option that was adopted. Over the next few months, employees were allowed the opportunity to travel to the specified department, and few took advantage of it. It was soon after decided, by a group of supervisors, that in order to get better participation employees should be allowed to travel to which ever department they liked and by allowing this freedom they did receive more participation.What this proved to me, was that our small group of independently thinking people were able to identify a solution that the employees saw as a correct one and that the smart person in the group, counting on his expertise, forced our hand in a less desirable direction. Despite the smart person taking over our group, I can say with confidence that I was indeed part of a wise crowd. Since I consider myself an amateur at developing or identifying a wise crowd, and Surowiecki an expert, I next sought a source I deemed to be novice to s ee what imput they could they could offer on my theory.My sister Abby and her husband Carlos are owners of a boutique custom cake and cupcake shop called Nadia Cakes, and last year they decided to expand their business from California to another state; in July they drove across the country in search of the perfect place to open their new shop. They stopped in several states, casually talked with local communities and surveyed surrounding areas before coming to the tentative solution that Minnesota was in need of a custom cake and cupcake shop and would be a great place to call home.In an effort to make as informed a decision as possible, they decided to do market research in the form a survey in the community they had identified as a promising location. They chose two different shopping centers they were considering for their store and surveyed 100 shoppers in each. The shoppers were asked multiple questions during the survey including where they usually buy cakes, and if a boutique cake and cupcake shop were to open in the area how likely they would be to purchase cakes there.Through this diverse, independent crowd who drew on their local knowledge, they were able to aggregate the information they collected and learned which shopping center would be best for their business and that the community was highly in favor of a shop like theirs opening in the area. The information my sister and her husband collected led them to move to Minnesota where they have had an overwhelming response from the community even though it will be several months more until the shop opens.In just the two months they have been there they have been featured live on CBS, Fox and NBC morning shows and their following on their Facebook Advertising page for Minnesota has risen to 2,000. And if that isn’t enough proof that the crowd was right, the fact that they can hardly keep on top of all of the future cake and cupcake orders pouring in via Facebook and email is. Although I still s truggle to identify a wise crowd on my own, I am happy that I was able to identify these few examples from an expert, novice and beginner, and am confident that others can as well.My experience with the wise crowd at work was a strong example to me of how anyone can be involved in one and good evidence that the smartest person isn’t always right. My sister is simply a small business owner with good work ethic and without even knowing it, created her own wise crowd with great results and no need for an expert. Surowiecki is surely correct that the smartest people aren’t always right and his method to finding a solution without them is certainly valid in my book. Works Cited Surowiecki, James. The Wisdom of Crowds. New York: Random House, 2005. Print

“Cardinal Virtues”, depicting Law and Justice, depicted...

â€Å"Cardinal Virtues†, depicting Law and Justice, depicted the human form of the Cardinal Virtues. They are Fortitude, Prudence, and Temperance. In the painting, you see Fortitude dressed in heavy armor under an oak tree. Prudence is depicted in two people. The first is a woman sitting on the top step of the base with a mirror in her hand while the other face of prudence is an older man who is obviously of high class. Temperance is shown holding a pair of reins. Along with the human versions of the major Cardinal Virtues, there are three-winged genii which symbolize three different virtues, Charity, Hope, and Faith. Faith is sitting on the right hand side of the portrait, pointing to the sky. Hope is in the center of the painting holding a†¦show more content†¦Alongside are also prophets like Abraham, Saint John the Evangelist, Saint James the elder, and Saint Paul. There is also an altar which shows members of the Militant Church below the clouds. Sitting on four m arble thrones below the Holy Trinity and high church are the four Fathers of the Latin Church, Saint Gregory, Saint Augustus, Saint Jerome, and Saint Ambrose. Later on, historians identified Sixtus IV, Pope Julius II’s uncle, Dante Alighieri, and Beat Angelico in this painting as well. The last painting in the Stanza della Signatura is known as the â€Å"School of Athens†, which is representing philosophy. â€Å"The School of Athens† is considered one of Raphael’s most famous works along with â€Å"Cardinal Virtues†. In the â€Å"School of Athens†, you see many philosophers and educated men discussing theories and elements of their work. Historians say that almost every philosopher to Raphael’s time is pictured. Philosophers such as Aristotle, Pythagoras, Epicurus, and Socrates. Raphael also hid people in this photo, like himself and Michelangelo. The main focus of the â€Å"School of Athens† was the emphasis of wisdom. Showin g many educated men in a room discussing why physics works the way it does and many other topics. It also shows a lot of philosophers carrying their own books, for example Aristotle is carrying his book Ethics. You can see Euclid teaching his theories of geometry. While many figures are shown, you can still see theShow MoreRelatedStephen P. Robbins Timothy A. Judge (2011) Organizational Behaviour 15th Edition New Jersey: Prentice Hall393164 Words   |  1573 Pagesrights reserved. Manufactured in the United States of America. This publication is protected by Copyright, and permission should be obtained from the publisher prior to any prohibited reproduction, storage in a retrieval system, or transmission in any form or by any means, electronic, mechanical, photocopying, recording, or likewise. To obtain permission(s) to use material from this work, please submit a written request to Pearson Education, Inc., Permissions Department, One Lake Street, Upper Saddle