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CHAPTER 3: CASE STUDY

3.3. ANALYSIS OF BABA EVI

3.3.1. Conservation

3.3.1.3. Linguistic (Non-Cultural) Translation

Source Text Target Text

Süreyya Usta ona meydan vermedi:

"Hayır, hayır," dedi. "Eski köye yeni adet mi? Bu çocuk uzaklara gidebilir mi?" (p.27)

Sureyya the cook wasn’t having it.‘ No, no…’ he said. ‘ What’s this, a new tradition in an old village? The kid can’t do the long runs!’ (p.29)

In the example above the utterance “Eski köye yeni adet mi?” which is an idiomatic expression is a CSI, and it refers to do or apply something which is unusual or unaccustomed somewhere (Türk Dil Kurumu Online, n.d.) and break the routine. In the excerpt above, the protagonist tries to break the routine and insists on taking Naciye’s lunch himself which is normally delivered by his brother Niyazi. This unusual demand

surprises the cook Sureyya, and he utters “Eski köye yeni adet mi?”. For the translation of this idiomatic utterance, translator applies linguistic translation strategy and translates it as “What’s this, a new tradition in an old village?”. Although the meaning may not be blurry or incomprehensible, it can be deduced by TT reader that expressions such as “new tradition” or “old village” do not belong to the TT culture and are borrowed from the ST culture. Representation of idiomatic expressions in this way is an indicator of the foreignization strategy used by the translator.

Example 8

Source Text Target Text

Evvela babamla annemin ellerini öpmek lazımdı. Eskiden olduğu gibi, yaş sırasıyla dizildik. En önde ben, arkamda Niyazi, sonra kızlar… Önce babamın, sonra annemin ellerini öptük. Onlar da bizi öptüler ve

“Allah’ın daim bugünlere erdirmesini”

dilediler. (p.38)

But first we had to kiss the hands of our parents. We lined up according to age, as we always used to. I was first, Niyazi, behind me, then the girls.

In turn we each kissed first my father’s hand and then my mother’s.

They kissed us in return and wished that ‘God would always grant us such pleasures’.

In the example above, protagonist and his family have a religious festival at the end of the fasting month Ramadan and perform the traditions of that special day. For it utters a tradition, kissing respectively their father’s and mother’s hands in the sentences “Evvela babamla annemin ellerini öpmek lazımdı. Eskiden olduğu gibi, yaş sırasıyla dizildik.” and “Önce babamın, sonra annemin ellerini öptük.” is a CSI here.

Translator adopts the linguistic translation strategy for the translation of these sentences and without making any intra- or extratextual explanation translates them as “But first we had to kiss the hands of our parents. We lined up according to age, as we always used to.” and “In turn we each kissed first my father’s hand and then my mother’s.”

There are two major religious festivals within the Islamic culture, Eid Fitr and Eid Al-Adha. During Eid Al- Fitr celebrated at the end of the fasting month Ramadan and Eid

Al-Adha a festival to sacrifice certain animals to God, Muslim people visit each other, and the younger people pay their respects to the elderly ones. As a way to show their respect, a person kisses the back of the hand of an older one and puts it on their own forehead. This reverence is a tradition which is used not only during the Eid festivals but also daily occasions. In other words, it is a common convention which is easy to comprehend for the ST reader. Nevertheless, as for TT reader, it may be an unaccustomed act to kiss someone else’s hand and put it on to their forehead. Although they can presume that this is a tradition peculiar to the ST culture, it may still be difficult to interpret the connection between this unfamiliar reverence and the Eid festival. Moreover, not only the hand-kissing tradition but also the order of the kissing is also indicator of a CSI since it is acceptable to start kissing hands with the oldest or male member of the family.

In this example, translator makes, as Aixelá suggests, “use of the linguistic transparency of the CSI” and translates these sentences loaded with CSI with denotative references (Aixelá, 1996, 61-62). As it may almost be impossible for the TT reader to understand Eid festival and kissing hands in a certain order as CSIs and interpret the relation between them, the foreignization strategy can be observed in this example.

Example 9

Source Text Target Text

Parlak siyah bezden kara donu, yumurta ökçe sarı yemenileri, omuzunda lacivert ceketi ve iri taneli kehribar tespihiyle ağır ağır, salına salına, doğru Melekgirmez Sokağı'ndaki köylü kahvesine ... (p.84)

He had shiny black trousers and canary-yellow kerchiefs; a navy jacket would hang from his shoulders. His large amber-beaded rosary would dangle from his hand as he held himself tall and sauntered over the villagers’

café in Melekgirmez Street.(p.91)

The excerpt given in the example above describes Hasan Hüseyin’s father who is an idle man and lives off Hasan Hüseyin’s mother. Although he does not work and contribute to the family budget, the way he dresses and behaves is as if he was a wealthy and respected man within his community. Pieces of clothing are an inseparable part of the culture which

vary according to the time, place and society and are loaded with cultural reference.

Therefore, in the example above, “sarı yemeni” and “iri taneli kehribar tesbih” are CSI referring respectively to a type of traditional shoes and an accessory made of beads and carried in hand by men.

“Yemeni” normally means a piece of thin cloth printed with special equipment and hand-dyed, and it is used as a kind of headscarf by women especially in Anatolian villages.

However, in the example above “Yemeni” refers to a kind of pointed and coarse shoes worn generally in Central Anatolian villages and around (Türk Dil Kurumu Online, n.d.).

Although translator does not refer to the shoes but the piece of cloth and translates it as

“kerchief” in TT, his preference can still be accepted as linguistic translation strategy.

For TT reader it is still a part of clothing belonging to ST culture.

The other CSI to be taken into consideration here is “iri taneli kehribar tesbih”. Rosary,

“tesbih” in Turkish, is not an unfamiliar item for TT reader meaning “a string of beads for keeping count in a rosary on in the devotions of some other religions, in Roman Catholic use 55 or 165 in number (Lexico powered by Oxford Online Dictionary, n.d.).

Nevertheless, the fact that “tesbih” in ST does not refer to a religious accessory but a casual piece of male dressing style makes it a CSI. The translator applies “linguistic translation strategy” and translates it as “large amber-beaded rosary”.

For the ST readers both “yemeni” and “tesbih” are familiar references to the clothing and accessory, whereas the TT reader may have difficulties in relating these items to a man’s dressing style and interpreting what they indicate about the man wearing them. Therefore, it can be said that TT readers may not comprehend the usage of these items because of the foreignization strategy used to the translations of abovementioned CSIs.

3.3.1.4. Intratextual Gloss