A CASE STUDY ON HAROUN AND THE SEA OF STORIES BY SALMAN RUSHDIE AND ITS TURKISH TRANSLATION HARUN İLE ÖYKÜLER DENİZİ. Presented By Burçe Kaya. Tarragona 20-21 October 2006. AIM. To present some interesting results of a comparative analysis
BY SALMAN RUSHDIE AND ITS TURKISH TRANSLATION
HARUN İLE ÖYKÜLER DENİZİ
Presented By Burçe Kaya
20-21 October 2006
To present some interesting results of a comparative analysis
of Salman Rushdie’s tale’s book Haroun and the Sea of Stories
(Granta Books, 1990) and its Turkish translation Harun ile
Öyküler Denizi (Metis, 1994)in terms of the transformation of
the elements which are peculiar to Indian culture and which
give the book its postcolonial quality, into the target language.
To what extent is the “foreignness” of the original text
preserved in its translation?
Culture specific concepts
Rushdie’s way of using English.
The relationship between post-colonial literature and post-colonial
translation theories and the concept of “translation” in a post-colonial
“[…] translation has always been an indispensable channel of imperial
conquest and occupation” (Robinson 1997, 10).
Translation as a tool for colonization OR decolonization.
The word ‘translation’ comes, etymologically, from the Latin for
‘bearing across’. Having been borne across the world, we are translated
men. It is normally supposed that something always gets lost in translation;
I cling, obstinately, to the notion that something can also be gained.
(Rushdie 1991: 17).
Haroun and the Sea of Stories :
A fantastic story of Rashid, Haroun’s father, who was a storyteller but who lost his
ability to tell stories.
TT: “’Her şey bir yerden gelir,’ diye düşünüyordu Harun, ‘öyleyse bu öyküler de gökten
zembille iniyor olamazdı herhalde?...” (TT: 13) (italics mine).
ST: “’Everything comes from somewhere,’ Haroun reasoned, ‘so these stories can’t simply
come out of thin air…’” (ST: 17)
TT: “Reşit de derin bir soluk alarak bu kızılca kıyametin içine daldı” (TT: 23) (italics mine).
ST: “Rashid, taking a deep breath, dived into the scrum” (ST: 32).
TT: “Posta Arabası , Otobüs Garajı’nın kapısından roket gibi fırlayarak çıktı; sonra
Harun’un üzerinde şu yazıları okuduğu duvarı kıl payı sıyırarak geçip gitti:” (TT: 25) (italics mine)
ST: “The Mail Coach rocketed through the gates of the Bus Depot, narrowly missing a wall on
which Haroun read this:” (ST: 35).
TT: “’Yazıklar olsun, eyvah! Vah, vah, vah!’” (TT:109)
ST: “’Woe is us! Alas, alack-a-day! Hai-hai-hai!’” (ST:145)
Homi Bhabha suggests that a hybrid language and culture does not necessarily mean a
manipulation of the indigenous language and culture by the colonizer; it can also be used against
the British when the English cultural and linguistic traditions are interpreted and rewritten by the
Indian writers (Bhabha 1994: 88).
ST: “ ‘Eleven o’clock when his mother excited,’ she declared. ‘Now comes this
problem of eleven minutes. Cause is located in his pussy-collar-jee’” (Rushdie 1990: 24)
TT: “ ‘Saat on bir annesinin evden çıktığı saat,’ dedi. ‘Şimdi de bu on bir dakika
sorunu çıkıyor karşımıza. Çünkü bu onun pisi-kol-içisine yerleşmiş’” (Salman 1994: 19)
Psychology – pussy-collar-jee (ST)
Psikoloji – pisi-kol-içi (TT)
ST: “’Tip-top plan,’ she said. ‘Yes, both of you, go; it will be like a little holiday, and no
need to worry about me, sitting sitting all by myself’” (Rushdie 1990: 25)(italics mine).
TT: “’Çok iyi plan,’ dedi. ‘Evet, ikiniz de gidin; küçük bir tatil olur bu size; beni merak
etmenize gerek yok; oturur dururum ben burda kendi başıma’” (Rushdie 1994: 19) (italics mine).
Meanings of the Hindustani Names:
“Batcheat is from ‘baat-cheet’, that is ‘chit-chat’”
“Bat-Mat-Karo means ‘Do-Not-Speak’”
“Bezeban means ‘Without-a-Tongue’”
Transcribed Hindustani Names:
Haroun - Harun
Rashid Khalifa – Reşit Kalfa
Alifbay – Elifba
Soraya – Süreyya
Oneeta – Oneyta
Translated English and Hindustani Names:
Ocean of Notions - Buluşlar Okyanusu
Lake of Many Names - Çok Adlı Göl
Luxury Class Houseboat - Lüks Sınıf Evgemi
Shah of Blah - Laflar Şahı
Grand Panjandrums – Ulu Pohpohçular
Land of Cup - Sus Ülkesi
Douglas Robinson suggests, “In a post-colonial context, the vast power differentials
between the two cultures must be added in to the equation, with the result that translation
between them becomes extremely problematic, even impossible (thus the ’understandability
of culture’)” (Robinson 1997: 28)
“[t]ranslation is no longer merely a semantic transfer operation performed on verbal texts by a
few highly trained professionals with linguistic and cultural skills related to more than one
national or regional culture […]” (Robinson 1997: 31).