جستجوی مقالات مرتبط با کلیدواژه "آنتوان برمن" در نشریات گروه "ادبیات و زبان ها"

Numerous theories addressing translation challenges have been proposed, each providing a distinct framework for mitigating translation issues. One notable theory is that of Antoine Berman, who focuses on a text-centered approach and introduces the notion of "disruptive tendencies." He underscores the significance of adhering closely to the source text and advocates for translators to maintain fidelity to both its form and content. Berman is particularly critical of prevalent practices such as domestication and denigration of foreignization within translation processes. A specific challenge faced when translating from Arabic to Persian involves rendering "maf'ul lahu" and its various forms; translators must ensure precise equivalence while considering the speaker's intent. The term "maf'ul lahu" inherently implies causality—a concept that Persian translators frequently find difficult to convey accurately. Explicitly indicating causality may disrupt the fluidity and elegance of the target text, while omitting it can result in an inaccurate representation. This study seeks to conduct a descriptive and analytical critique regarding how "maf'ul lahu" is translated in Naser Makarem Shirazi’s rendition of the first 100 sermons from Nahj al-Balagha, with a focus on Berman’s theoretical framework. From among Berman’s twelve components related to disruptive tendencies, three significant elements—rationalization, expansion, and clarification—are selected for detailed analysis concerning sermons featuring "maf'ul lahu," thus assessing how faithfully the translator adheres to the original text. Although Makarem Shirazi’s overall approach can be characterized as source-oriented, he often fails to translate "maf'ul lahu" accurately in numerous instances. Furthermore, contextual analysis indicates that he does not consistently achieve appropriate equivalences aligned with Berman’s source-oriented perspective. His application of clarification and expansion techniques has led to distortions in several cases; additionally, he has modified structural elements as a form of rationalization. While some alterations may be necessary for achieving greater fluency in translations, they are nonetheless viewed as distorting factors according to Berman’s theoretical framework.

The research aims to analyze source text tendencies when translating from Persian to Arabic, discussing translation principles. The mentioned research is divided into two parts: theoretical and comparative. The theoretical part focuses on Antoine Berman's attitude towards the transforming tendencies of the source text. The comparative part includes an analysis of the translation of Imam Khomeini's political-divine testament based on Antoine Berman's model. Berman identified thirteen tendencies that influence the way the source text is presented. These tendencies are rationalization, clarification, expansion, ennoblement, qualitative impoverishment, quantitative impoverishment, assimilation, destruction of rhythms, the destruction of the underlying networks of signification, the destruction of linguistic patternings, the destruction of vernacular networks or their exoticization, the destruction of expressions and idioms, and the effacement of the superimposition of languages. Each tendency offers a unique perspective on the translator's decisions, based on different aspects of the original text. The research method used was descriptive and analytical. The results of the study revealed that the changing tendencies of the source text had varying impacts on the translation process of Imam Khomeini's political and divine testament. The extent to which each factor influences the process in question relies on the translator's decisions and the genre of the text. Rationalization is the most significant factor, while quantitative impoverishment, the destruction of expressions and idioms, and the effacement of the superimposition of languages have not been shown to have an impact.

The translation of Molana's books as a one of the greatest literary works of Persian literature is considerable with the modern theories of translation's skills, structurally and contently. Antoine Berman with his theory "Endances eformantes" (deconstruction tendencies), emphasized on the importance of the others and underscored the main text and he believed that the translators must be respect the first text and be faithful toward it.  In this paper, by using Process- oriented descriptive translation studies, we examine the Arabic translation of Seirolebad Elalmaad by Yusef Abdulfattah using the eight parameters of Berman's theory: Rationalization, Clarification, Ennoblement, Glorification, and the Destruction of underlying Networks of Signification, Quantitative and Qualitative impoverishment. The conclusion shows that the main reasons of deviation in Arabic translation from Seirolebad Elalmaad belongs to:  translator's lack of acquaintance to Persian language, the grammatical and lexical differences between Arabic and Persian and naturally it is resulting from the unconformity of culture, civilization, and tradition of these two nations.

Translation of literary texts is one of the most difficult types of translation, which faces challenges that make it even more complicated and difficult. Today, theorists have helped translators by presenting various techniques and superior methods of translation and have paved their way forward to some extent. One of the prominent theoreticians in this field is Antoine Berman, who enumerates thirteen factors of deviation in translation in his theory entitled Deforming Tendencies. Based on the techniques of Berman's translation, the present research analyzes the novel Barid Al-Layl written by Hoda Barakat and translated by Seyyed Hamidreza Mohajerani with the title "Post-e Shabaneh". In this translation, several tendencies of Berman's theory have been discussed, which have been the most repeated in Mohajerani’s translation, these tendencies are: rationalization, clarification, expansion, ennoblement, qualitative and quantitative impoverishment. Of course, it is necessary to mention that there are some examples of other deforming tendencies in this translation, which have been avoided due to their low number. In this article, with a careful study, cases of deviations in the translation of Barid Al-Layl are presented based on the mentioned tendencies, and in some cases, a suggested translation is also presented. In general, it can be said that the biggest cause of deviation in Mohajerani’s translation is related to the explanation and interpretation of the translator, who intends for the reader to clearly understand the content; therefore, it is clear that this translation is more oriented towards the target text.

"Other" is the basis of knowing "Self" and the introduction of self-knowledge. The way to self-knowledge is communication with others. The deforming tendencies of the French theorist Antoine Berman are based on respect for the "other" and avoidance of domestication in translation. He believes that the source text should be accepted and transferred as it is, and one should not seek to simulate it with one's own culture. The focus of Berman's cognitive translation point of view is respect for the foreign text, acceptance of the other, and recognition of his culture. Berman's theory, in which he believes that the structure of the source text should not be changed and equivalents should not be found according to structural and grammatical aspects, is the result of the extreme formation of the target-oriented movement in translation in his era. In order to criticize the issue of accepting Other based on the tendency of rationalization, we have examined Majedeh Al-Anani’s translation of the story Nūn wa al-Qalam by Jalāl Āl-e-Ahmad, and during the discussion and examination of the examples, we came to the conclusion that the translator in the translation of cultural terms tried to show her faithfulness to the original text, but in some cases, she was not successful and she was only able to replace the word without paying attention to its semantic load and rhetoric.

Translation is one of the most important means of transmitting cultures among human societies and one of the most effective components of making connections among different nations for the transcendence of human values and the conflict of global ideas. This phenomenon occurs in various forms, either through making the source or target language face eminence or indentation, or through a semantic and structural balance. Antoine Berman is a translation theorist who introduced the distortion components of translation and shed light on the lack of balance between the source and target texts. Translating works of Arab and Iranian nations, also, conveys such components. Among the most significant literary works in the story field is Nūn wa al-Qalam by Jalal Al-e Ahmad, a symbolic story with a social approach. Majede Alanani, the Egyptian translator and researcher, has translated and introduced this story to the Arab world. Berman’s deformation components in this translation depict the translator’s commitment level to the structure and meaning of the source text and show the extent of the audience's attraction to the translation. Applying a descriptive-analytic approach, the researcher, focusing on the quantitative and qualitative enrichment, analyzed the source and target text characters. The results indicate that Alanani tried to preserve the syntactic structure of the source language in translating the description of characters. But this has lowered the translation quality and belittled the sublime meaning conveyed in the source text. In some cases, Alanani tended to apply quantitative impoverishment and removed some words and phrases which resulted in the agitation of the meaning and the message of the source text..

A Comparative Analysis of Two Translations of The Play Dirty Hands Based on Antoine Berman’s Theory of Deforming TendenciesDrama has been one of the most important subcategories in the field of literary and this genre presents a special case because play translation is different from other types of translation in that it involves paying attention to both verbal and non-verbal aspects of the texts in their translations. Antoine Berman (1942-1991), a prominent theorist in the field of Translation Studies, claims that translators are prone to 13 deforming tendencies in the process of translation, particularly in literary translation, which results in textual deformation. The present descriptive-analytical research aims at analyzing two translations of the first act of the play Dirty Hands by Jalal Al-e-Ahmad and Qasem Son’avi, employing Berman’s deformation theory. In translation assessment two factors are of significance: conveying the meaning and conveying the mood. The mere fluency in source and target language and a touch of literary creativity will not result in a translation of high quality. In this case, both of the translators have conveyed the meaning successfully. However, Jalal Al-e-Ahmad seems to be successful in capturing the mood and establishing hypertextual relations, thus; the context of the original was also translated successfully. In the present research, we will try to introduce the theory of deforming tendencies, criticize the translation of Dirty Hands, and analysis the extent of its applicability on the stage.

This article seeks to emphasize "the re-reading of the enduring literary works" and considers it a necessity to gain an understanding of them or to hear their unheard voices. "Re-reading" the enduring literary work as a necessity is a view put forward by the French philosopher and theorist Antoine Berman, which is in fact rooted in his view on existence. In his opinion, the truth of existence manifests in language, and the expression of this manifestation is in the written works of past, and according to him, all of them, are based on an oral structure, and carried by a voice, to be precise. The sonority of literary work is the one that guarantees its survival and durability, and on the other hand, takes it out of a fixed and controllable content. Accordingly, the literary work will become a fragmented truth that always needs to be re-read so that its unheard voices, or in other words, "pieces" of this fragmented truth, that the theorist calls the "lost pages", can be heard. To give objectivity to this view, the author has chosen Nasir Khusraw's Safarnama as the subject of study among the written literary works of Persian language. First, in the introduction, he discusses aspects of Berman's views about the literary work and its features and then, in the light of this view, he intends to hear newer voices from Safarnama, which are the product of re-reading. The approach of this article is inductive, that is, it tries to achieve, through questioning and answering, unheard voices of Nasser Khosrow's "deliberate silence" in Safarnama.

Youssef Hussein Bakkar (1942-present) is a writer, researcher, and literary critic among scholars who have attempted to criticize Arabic translations of Khayyam's quatrains through his knowledge of translation techniques. The present study aims to descriptively-analytically criticize his views on these translations based on seven features (rationalization, clarification, theological terms, qualitative ennoblement, quantitative impoverishment, idiom destruction, language system destruction), which are the deforming view of Antoine Bremen (1942-1991), the French pioneer theorist. The findings of the study indicate that Bakkar used his criticism in his reviews and his views are often humorous, devoid of reasoning, and do not follow any particular theory. Adopting a linguistic approach by Bakkar shows that his critique of the method is consistent with the components of Antoine Berman's theory, but Bakkar’s linguistic approach lacks the application of theoretical issues. He does not present his views in a coherent, solidly structured theoretical framework.

Khayyam's quatrains contain fundamental questions about man and existence that have attracted the readers’ attention and caused them to translate into many languages. Mohammad Noureddine is one of the translators who have translated Khayyam's quatrains into Arabic. He has sometimes undergone deforming changes based on the beliefs and ideas in his society in transmitting the concepts of quatrains to Arabic. Antoine Berman emphasizes that the translation of any foreign text should keep its strangeness in the target language, and any deletion, addition, or change should be considered as the distortion of the original text. This paper adopts a descriptive-analytical method to analyze the deforming tendencies in Mohammad Noureddine's translation of Khayyam's quatrains based on Antoine Berman's theory and examines seven deforming tendencies, which are rationalization, clarification, redundancy, boastfulness, qualitative weakening of the text, quantitative weakening of the text and destruction of the subtextual semantic network to determine the degree of Mohammad Noureddine's adherence to the source text and his success in conveying concepts and meanings. Findings indicate that the translator weakens the quantity and quality of the text by avoiding translating some words or choosing an equivalent that does not reach the level of the source word in terms of semantic richness, and he has tried to rationalize by changing the structure of sentences and punctuation. It has turned to clarification and boastfulness by adding explanations to the text and the tendency to beautify the destination text. Moreover, he has used his mystical and social thoughts in it through the changes in meanings and concepts.

Translating Hafez's poems into English language has attracted myriad of translators. However, in translating Hafez's poems, there are two important points translators have to take into account: the need for an accurate understanding of the poems, and the need for a thorough and in-depth knowledge of the words, expressions and structure of the target language used. Even if the translator is familiar with both the source and target language, the language of poetry and literature in any culture has always demanded the translator to have special expertise. In the present study, one of Hafez's Ghazals, openning with "I saw a green field and..." has been selected to compare the translations carried out by Persian and English-speaking translators, namely Shahriyar Shahriari, Abbas Arianpour, Wilberforce Clarke, Paul Smith, Robert Bly and Leonard Lewisohn. Following Berman's translation model, the present study has sought to analyze the translations to see if any deviations happened during the course of translation. Although the prevailing view is that Persian translators must have a better understanding of Hafez's poetry, after examining the translations of these translators, it is found that they, despite their language, have had some flaws in translation, mainly due to their imperfect literary knowledge and insufficient understanding of Hafez's poetic language. English-speaking translators, on the other hand, have often been more adherent to the source text, but in translating the poems, they tend to substitute some of the poetic components, revealing their inclinations toward the culture of the target language.

The manuscript of Nahj al-Balaghah belonging to the Safavid period is one of the treasures of the National Library's treasury of documents. of writing this work by the traditional way shows the visual knowledge of the calligrapher and his unique creativity in managing the written text. Its layout is written with distinct visual arrangements. The present study seeks to answer the question of what visual and semantic space creates a visual and semantic space in the audience in the manuscript of Nahj al-Balaghah belonging to the Safavid period and what visual principles and basics influence the creation of this sensory space. The hypothesis of researching the beauty of form and content in a linear work owes much to the heartfelt belief in Islamic-Shiite teachings as well as the creative use of framing and page layout management based on the principles of image organization to convey meaning to the audience Creating a relaxing and amazing atmosphere for the audience of the present age. The purpose of this research is to explain the semantic and visual aspects of influential page layout of Nahj al-Balagheh manuscript as part of the traditional graphics of the Islamic period. The research method is descriptive-analytical, the method of collecting library materials is through phishing and image reading. Based on the studies, it can be concluded: The creation of this manuscript by Shiite calligrapher is associated with love of beauty and enlightenment to the truths of divine existence and self-cultivation, and provides the background for the creation of aural writing on the page, the beauty of form in the Nahj al-Balaghah manuscript, it owes much to the use of conventional and creative frameworks formed the basis for the formation and management of writing. There is a harmony between gilding and writing in conveying a soothing sensory meaning on some pages. Visual arrangements follow the transmission of special meanings such as harmony and calmness, visual movement and effervescence, rhythm and rhythm, darkness and light, distance and proximity, contrast and contrast. The author of this work has used the principles of image organization such as harmony, contrast, balance, mastery, movement and proportion, to convey the sensory meaning, attract the view and visual guidance of the audience.

Translation of the Qur'an as the most sensitive text needs to be accurately assessed. Reviewing and evaluating the Holy Qur'an's translation have been the subject to different books and articles for many years, but these reviews are often empirical and do not follow any special theoretical basis or pattern. Translation theorists have presented different models for evaluating translation, but there has not been a rigorous scientific model for evaluating translation from Arabic to Persian, and in particular, translating the Holy Qur'an so far. Systematic evaluation should be based on scientific theories and models. The focus of the present paper for evaluating Rezaee Isfahani’s ST-oriented translation is on five surahs of the Holy Qur'an, based on Antoine Bremen's translation assessment model, which emphasizes the maintenance of the nobility of the ST and avoidance of alteration in translation. According to Berman's explanation, translation is the “trial of the foreign”. To create a sense of familiarity with the foreign text, it will construct a relationship between the “self-same” and the foreign. Again, it is a trial of the foreign since the root of the foreign work is its language ground. In Berman's word, this trial, often an exile, can also exhibit the most singular power of the translating act: to reveal the foreign work’s most original kernel, its most deeply buried, most self-same, but equally the most ‘distant’ from itself. Therefore, he attends to inspect the system of textual deformation that operates in all translations to prevent them from being a “trial of the foreign” and called this the analytic of translation. As he claims the analysis to be provisional, he strongly believes that it requires additional inputs from other “domains”. Deforming tendencies interfere in the domain of literary prose. Language-based cosmos is in some aspects shapeless, which has generally been described negatively. Negative analytic should be considered through its positive counterpart. By presenting 13 deforming tendencies in translation, Burman proposes the negative analytic for ethnocentric, annexationist, and hypertextual translations. He also stresses that a positive counterpart by other translators should extend this analysis. To study the effectiveness of Berman's model in the evaluation of the Qur'an translation, this paper renders an analysis to the rationalism of Rezaee Isfahani’s translation. Rezaee Isfahani introduces his method of translation as “sentence for sentence” rather than “word for word” and free. The priority in his translation is precision and it follows certain interpretive, theological, lexical, and literary principles. Another important notion, which we faced with, is rationalization that is concerned with syntactical structures of the original, starting with punctuation. Rationalization recomposes sentences and the sequence of sentences, rearranging them according to a certain idea of discursive order and destroys the element of the drive towards concreteness in prose. Generally, rationalization deforms the original by reversing its basic tendency. This paper attends to the positive and negative analytic of data. In positive analytic, the translator's success and failure in the case of avoiding rationalization will be evaluated against other translators.According to Berman, positive analytic will construct a kind of anti-system the purpose of which is impoverishing or limiting the deformation of negative tendencies.In negative analytic, on the other hand, the cases in which the translator has used rationalization will be studied and it will be determined if it is possible to avoid rationalization or not after comparing the translation with other translations and text analytics. This study also shows that rationalization is both compulsory and optional. Optional rationalization should be used in negative analytic while it should be avoided in positive analytic. Optional refers to unnecessary changes that are related to the translator's style and preferences. Compulsory rationalization, on the other hand, should be considered as a supplement in using the Bremen’s model to evaluate the translation of the Qur'an. Compulsory refers to the change of grammatical categories and meaning when it is necessary, and it is related to the differences between the two languages. The cause of compulsory rationalization in the translation of the Qur'an can be searched in three sources. The first one is the probable oddness of the translated text owing to the lack of similar structures in TL which lead to literal translation. However, the absolute avoidance of rationalization in translation from Arabic to Persian is not possible due to fundamental differences between the two languages. This problem is minimized in the languages of the same family. The second factor is rooted in the language of Qur'an. The Arabic language is much more widespread than the Arabic grammar, and the Quran is revealed in the Arabic language, not Arabic grammar. On the other hand, some Qur'anic scholars believe that the language of the Qur'an uses the word for the sake of meaning and rationalization is in conflict with these principles. The third point is to pay attention to the cause of displacement in recognizing the necessity or unnecessary maintenance of displacement of Quranic expressions. The displacements caused by the differences between the two languages constitute unmarked information structure and do not harm the translation. However, the stylistic and rhetorical displacements that constitute the marked information structures must be preserved in translation.

Among contemporary theorists in the field of translation studies, Antoine Berman, whose works has brought about some developments in translation studies and established a base for translation criticism, mentions thirteen principles that a translator deviates from the source text if he/she employs them. Out of the translated texts, translators have focused mostly on the translation of the Holy Quran from the past. Due to linguistic differences between the Holy Quran language and the target language, there exist structural and semantic deviations in translation activities. One of the Holy Quran translations is done in Kurdish Language by Hajar Mokriyani. Hajar, in his Kurdish Translation of the Holy Quran, adopted a free style translation to convey meaning to the readers and through this approach it is possible to see the adaptability of Antoine Berman's Theory of Deconstruction in his translation. Since no independent study has addressed Hajar’s Kurdish Translation of the Holy Quran, and the adaptability of Antoine Berman's Theory of Deconstruction in this translation has not been explored, through a descriptive-analytical approach and using eleven principles of Bermen’s text deviation, the present study attempts to examine Hajar’s Kurdish Translation of the Holy Quran. For each principle one example is presented to account for the deviation occurred, and to show how the target language text is deviated from the source language text and how this deviation affects the meaning in translation. The results obtained indicate that the said principles (11 cases) are present in Hajar’s translation, and Berman’s Theory of Deconstructive Trends

It would be naive to think that Antoine Berman, with presenting his studies on translation, wanted to hand over a compiled recipe to translators. Most of his readers have fallen into this trap and taken an inappropriate path. The author of this article, who has devoted a few years of his life to the study of the "essence" of Berman's work, believes that the fundamental problem in encountering the thinker's translatology lies in his "understanding". Berman, as a translatologist, has created an oeuvre. His works are highly mysterious and multi-layered and their "understanding" requires going through a real work of "decryption" which, in its turn, is possible through several "rereadings". This study, inspired by the ideas of contemporary thinkers and those who have criticized and interpreted his works, provides six key points to decrypt and understand  his works: 1) Understanding the fact that Berman's traductology is based on a "project"; 2) Paying attention to the symbolic language of the translatologist; 3) Admitting the fact that Berman is above all a philosopher; 4) Understanding his deep conviction of the fragmented characteristic of language; 5) Having his extreme romantic sensitivity; 6) Becoming aware that there is a religious concern in him. Note that understanding Berman’s works is not limited to these six points.

The purpose of this paper was to analyze the use of “Distorting Trends” theory of Antoine Berman (1942-1999), a French traductologist, in translation of the eighth chapter of “Golestan Saadi” by Charles Defremery (1822-1883). This study investigated the conflict between source language (Persian) and target language (French) in the frame of Berman’s trends and indicates errors and changes which their balance realizes faithfulness and freedom of the translator. Lexical differences and similarities in the main and translated texts in the study of Defremery’s translation show that, according to Berman’s theory, it is necessary to pay attention to the form and meaning of target language as well as to be faithful to the source text. Based on speech-oriented viewpoint of Berman, it was tried to engage in pathology of Golestan Translation through three orientations: culturally-oriented speech, goal-oriented speech, and experience-centered speech. It was identified that ambiguities and contradictions in Defremery’s version translation originated from his misunderstanding of ethical and spiritual advices, maxims, and tales of Saadi.

Antoine Berman, a theorist in the field of translation studies, believes that some events happen in translation, especially prose translation, which could be categorized under thirteen titles. He believes that using negative analysis method, we can examine these thirteen categories in translated texts. Implementing this theory on two Arabic translations of Sadegh Hedayat's novel , TheBlind Owl, by Al-Dasughi and Adas, we try to prove that this theory can be considered as universals of translation. The analysis of these translations shows that all the thirteen titles exist in the translated novel except for beautification. The reason for not achieving beautification in the translation of this novel is because it is a modern prose; since the objective of the author and thus the translator of the novel is far from beautifying and using stylistic devices. Finally, despite some drawbacks in implementation, the theory has a relatively efficient framework for reviewing translated texts and can be considered among universals of translation.

Translation is one of the ways to create cultural interactions between nations. In the meantime, it is the translator's responsibility to provide a correct translation. Translation theorists have come up with different patterns and models for evaluating translations. Translation evaluation and assessment based on the available models and patterns, reveals the quality level of the translated text and its positive and negative features. Therefore, the acceptability of the translation of a literary work is determined when it is evaluated according to these patterns. In this article, the Arabic translation of Marzbannameh, titled "Stories of Al-Amir Al-Marzban on the Language of Animals", has been studied based on 9 cases of Antoine Breman's text distortion system theory and evaluated by descriptive-analytical method. The research findings indicate that despite being familiar with the Persian language, the translator has sometimes failed to understand, receive and transfer the content and despite the translator's efforts, meaning gap and inefficiency in equivalent selection can be observed. Among the studied components, the two components of qualitative and qualitative impoverishment had the highest frequency and the component of destruction of rhythms had the lowest frequency. The main reason for this and the distance of the translator from the original text should be considered in the type of source text and its literary and technical aspect and the translator's lack of fluency in Persian.

Translation of a literary text is the most difficult type of translation and faces special challenges which makes it even more difficult. This type of translation requires theoretical approaches to provide strategies for a better translation and success for the translators. Antoine Berman is a translator, theorist, philosopher and historian of translation whom under the influence of philosophy took a new look towards translation studies. As a translator and theorist, Berman paid a particular attention to the original text and believed in the loyalty of the translator in translation. This study which is conducted using a descriptive-analytical method, examines the translation of Rabee Jabir’s work, Al-Itirafat,  by Fatemeh Jafari according to Berman’s seven deforming tendencies: rationalization, expansion, ennoblement, qualitative and quantitative impoverishments, destruction of rhythm and destruction of expressions and idioms. The result of the study shows that destruction of rhythm and expansion are the most recurring factors of text distortion in Fatemeh Jafari’s translation. These tendencies in turn influenced the expansion tendency and in some instances there was an increase of expansion in Jafari’s translation. In terms of transferring the structure and content, she was loyal to the original text and in terms of rationalization, qualitative and quantitative impoverishment and the destruction of expressions and idioms she had the least deviation from the original text. The frequency of each deforming tendency in translation of Al-Itirafat novel is shown using a bar chart.