مسعود شریفی فر

This paper aimed to investigate the differences between English and Persian religious elements which may be problematic in translating from English into Persian. The study aimed also to investigate the way cultural elements in general and religious ones in particular were dealt with in the selected corpora and to check whether the procedures proposed by Newmark, were sufficient and adequate for translation of these elements from English into Persian. One book The Pilgrim’s Progress by J. Bunyan and its corresponding translated Persian version were analyzed. This paper was mostly narrowed down to religious cultural elements. The findings indicated that there was no evidence to show a consistent effort on the part of translator to use any particular translation approach in the process of achieving adequate translation. The findings showed that procedures suggested by Newmark have accounted well for the transfer of cultural as well as religious elements; it was observed that Newmark’s range of procedures was comprehensive and worked well nearly for cultural elements included in the selected corpuses.

This article was written based on the key concept of polysystem theory which, in translating any literary text, emphasizes the transference of the social systems in which a text is embedded. As stated by Tynjanov (1978a), polysystem theory saw translated literature as a system operating in the larger social systems of the target text. Thus, the task of understanding as well as transferring such systems in their translations, which can certainly affect the readers’ adequate understanding of texts, is a challenging job for most of the literary translators. After identifying three main social systems in The Great Gatsby as the corpus which was ranked second in the lists of the 100 Best Novels of the 20th Century, the source and the target texts were studied attentively, to study the way the respective systems were translated by the Iranian literary translators. Therefore, the prominent element of Nord’s textual analysis (1991), macrostructure, was focused throughout data collection procedure. Then, it was demonstrated that especially through an appropriate transference of the major conflict between the two predominant classes in the novel, the translator has managed to suitably convey most of the text’s social systems in his translation. Finally, it could be deduced that most of the literary translators in Iran, somehow transferred the concerned systems into some significantly adequate equivalents in their works.

This research aimed at investigating different strategies used by translators in translating political English concepts into Persian between two revolutions. To this purpose, the researchers extracted and examined six cases of English political concepts from a book called “Iran between Two Revolutions” and their corresponding Persian translations. Qualitative research was used to gain insights into the experiences, perspectives, and thoughts for analyzing the quality of the translation. To analyze the data, first the samples were analyzed based on Chesterman's communicative norm, and then, they were compared with their Persian equivalents to determine to what extent the communicative norms had been observed in the translation of political concepts. The results of the analysis showed that the translators faced problems in translating political concepts concerning equivalence, synonyms and cultural specific items.

    Munday asserts that there exist particular norms belonging to each specific time. In other words, each era is of distinguishing norms; sometimes, transgressing these norms results in unsatisfactory outcomes. On this account, translators ought to apply appropriate norms in each era in the act of translation. The present study aimed to investigate the application of Toury’s initial norms in two different translations of The Catcher in the Rye before and after the Islamic Revolution. Firstly, the study investigated the orientation of adequacy and acceptability in both pre-revolutionary and post-revolutionary translations. Then, it questioned the appropriateness of the applied norms in these two translations to each era. Accordingly, the results revealed that in the pre-Islamic Revolution translation, acceptability greatly predominated over adequacy; quite the contrary, in the post-Islamic Revolution rendering, adequacy chiefly prevailed over acceptability.      

This paper discusses the use of Persian in comparison with Dari, a dialect of Persian language used in Kerman, one of the cities of Kerman Province located in southeast Iran. It is based on a random selection of 47 subjects from different sex, age, and occupational groups of Zoroastrian people with different levels of education in seven domains, i.e. family, friendship, neighborhood, transaction, education, government, and employment. In this study, the subjects were asked to determine which language they use in different domains on Likert’s 4-point scale. After collecting the data by the use of a questionnaire with 30 situations in the seven domains and analyzing them, the researcher concluded that there is a Persian-Dari diglossia in Zoroastrian speech community in which Dari functions as the Low language whereas Persian is the High one. As a matter of fact, Dari has been restricted to family domain and the young generation has lost it to a large extent.