درخت حوزه‌های تخصصی

Language and culture are now deemed to be co-constitutive; hence English language teaching (ELT) textbooks should incorporate cultural aspects and promote intercultural competence. However, careful decisions should be made as regards to the cultural content of materials and the ways in which culture is represented. This study was an attempt to deconstruct the patterns of cultural representation and intercultural interactions in Interchange textbooks, an ELT textbook series taught to English as a foreign language (EFL) learners in Iran. Using content analysis of texts and images and with the focus on nationality, gender and race, it examined how different cultures were reflected in Interchange 1, Interchange 2, Interchange 3, and whether cultural bias or inequality was present. The quantitative and qualitative data analysis revealed that the white male group was dominant in all three textbooks. And, to use Kachru’s (1985) terms, inner, outer and expanding circle nationalities were represented in the textbooks, with the expanding circle constituting the major nationality, but American culture of inner circle was predominant. Additionally, the interactions were mainly limited to superficial aspects of the target culture although these textbooks sought to show various intercultural interactions. Dominance of male and white characters and the US culture indicated inequality in race and gender, and the superficial treatment of culture in the textbooks. Less attention to the hybrid culture and deeper level of intercultural aspects, i.e. critical reflections, in the textbooks suggests that the materials be supplemented by EFL teachers’ constructive discussion of the cultures that interact.

The present study aims at discussing whether metaphors in the Qur’an, revealed more than 1400 years ago, are dead, moribund or live and how these three types of metaphors have been translated in three English and three Persian translations of the Qur’an. The results reveal that among 70 metaphors examined, while only about 32.85% are live metaphors, about 67.14% are moribund, but none of the cases are completely dead. Furthermore, based on Newmark’s (1988a) classification of procedures for translation of metaphors, there is no image in 15.21% of the procedures used in the English and Persian translations of live metaphors while there are images in 84.78% of them. On the other hand, 43.26% of the procedures used in translations of moribund metaphors transfer the images whereas 56.73% of them omit the images, although these metaphors are not dead. Yet the point is that when the majority of Qur’anic metaphors, that are moribund, had been considered by translators as dead metaphors and their images had been omitted, the translations fail to represent one of the important aspects of the original text’s literary style that is its metaphorical and literary language.