문화번역과 젠더번역에 관한 이론적 고찰
A theoretical study on cultural translation and gender translation
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This study aims to explore the conceptual/ theoretical dimensions of cultural translation and gender translation and to compare the two paradigmatic areas of translation studies. In this study, cultural translation refers to the general concept of translation proposed by Homi Bhabha and gender translation is largely feminism-based translation(s) supported by the Canadian school. In Sections 2 and 3, the paper introduces the basic concepts of cultural translation and (cultural) translators and explains what may distinguish them from their traditional counterparts. Cultural translation is 'non-substantive' translation (i.e., translation without translations) and a form of writing that the translator engages in to express his/her experiences and perspectives in the Third Space, a translation space in which cultural subjects and objects become increasingly hybrid. Gender translation, especially feminist translation put forth by the Quebecois translator or writer-cum-translator, is also a form of (re)writing but presupposes 'translation as product,' as in the traditional concept of translation. The feminist translator communicates openly with the original writer to expose the women's pent-up frustration and voices and to that end, uses a creative and sometimes aggressive method of translating. In Section 4, this study attempts to compare cultural translation with gender translation in three respects. First of all, scholarly work on cultural translation has considered the writer to be synonymous with the translator, but in the Canadian feminist translation the writer and the translator have been regarded as two separable subjects and thus there are three different types of translations, viz.,the writer's translation, the translator's retranslation, and translation as text. Secondly, the field of cultural translation has centered almost exclusively on non-substantive aspects of translation, while feminist translation emphasizes both the theoretical and practical dimensions of translation and now moves increasingly toward 'performance'-based practices of translation. Lastly, the two translations are similar in that metaphoric expressions have been widely used for theoretical discussion but they are somewhat different in the nature of entities that those expressions point to.
Abstract
This study aims to explore the conceptual/ theoretical dimensions of cultural translation and gender translation and to compare the two paradigmatic areas of translation studies. In this study, cultural translation refers to the general concept of translation proposed by Homi Bhabha and gender translation is largely feminism-based translation(s) supported by the Canadian school. In Sections 2 and 3, the paper introduces the basic concepts of cultural translation and (cultural) translators and explains what may distinguish them from their traditional counterparts. Cultural translation is 'non-substantive' translation (i.e., translation without translations) and a form of writing that the translator engages in to express his/her experiences and perspectives in the Third Space, a translation space in which cultural subjects and objects become increasingly hybrid. Gender translation, especially feminist translation put forth by the Quebecois translator or writer-cum-translator, is also a form of (re)writing but presupposes 'translation as product,' as in the traditional concept of translation. The feminist translator communicates openly with the original writer to expose the women's pent-up frustration and voices and to that end, uses a creative and sometimes aggressive method of translating. In Section 4, this study attempts to compare cultural translation with gender translation in three respects. First of all, scholarly work on cultural translation has considered the writer to be synonymous with the translator, but in the Canadian feminist translation the writer and the translator have been regarded as two separable subjects and thus there are three different types of translations, viz.,the writer's translation, the translator's retranslation, and translation as text. Secondly, the field of cultural translation has centered almost exclusively on non-substantive aspects of translation, while feminist translation emphasizes both the theoretical and practical dimensions of translation and now moves increasingly toward 'performance'-based practices of translation. Lastly, the two translations are similar in that metaphoric expressions have been widely used for theoretical discussion but they are somewhat different in the nature of entities that those expressions point to.
참고문헌 (30)
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