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TABLE OF CONTENTS
PART A: INTRODUCTION 1
1. Rationale 1
2. Scope of the study 1
3. Aims of the study 2
4. Methodology 2
5. Design of the study 3
Chapter 1: Theoretical background 4
1.1. Translation theory 4
1.1.1. Definition of translation 4
1.1.2. Translation equivalence 4
1.1.2.1. The nature of equivalence in translation 5
1.1.2.2. Types of equivalence in translation 5
1.1.3. Common problems of non-equivalence 7
1.2. Notion of culture in translation 9
1.3. Cultural categories 10
1.4. Translation methods 11
1.5. Conclusion 13
Chapter 2: Vietnamese cultural words and their equivalences 14
2.1. The most common types of cultural words 14
2.2. The most common types of equivalence 14
2.2.1. Nil equivalence: 16
2.2.2 Other types of equivalence 25
2.2.2.1 One-to-part-of one equivalence 25
2.2.2.3 One-to-one equivalence 31
PART C: CONCLUSION 33
REFERENCES 38
 
 


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seen that the above approaches are not very much different from what Venuti (1995:20) named “source language oriented and target language-oriented” translation approach, which may share some similarities with Newmark’s ( 1988: 145) methods of translation as follows:
SL emphasis TL emphasis
Word – for - word translation Adaptation
Literal translation Free translation
Faithful translation Idiomatic translation
Semantic translation Communicative translation
Word-for-word translation
This method focuses on SL word order in which words are translated by most common meaning and out of context. Therefore, the results of this method are that the translation is read like original text.
Literal translation
The SL text, concretely its grammatical constructions are converted to their nearest equivalents. In this method, words are translated single and out of text.
Faithful translation
Where the translator reproduces precise contextual meaning. Here, cultural words are not translated.
Semantic translation
More account is taken on aesthetic value of the SL text and some small concessions are made to the readers. As a result, the translation is more flexible and less dogmatic than the application of other methods in the group
Communicative translation
This method attempts to produce on its readers an effect as close as possible to that obtained on the readers of the original.
However, according to Peter Newmark (1988), there are only two methods of translation that are appropriate to any texts. They are as follows.
1) Communicative translation
In this method, translators try to produce the same effect on the TL readers as the original does on the SL readers
2) Semantic translation
Translators attempt to reproduce the exact contextual meaning of the author with the constraints of the TL grammatical structures.
Adaptation
This is the ‘freest’ form of translation. It is used mainly for plays (comedies) and poetry; the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten. The deplorable practice of having a play or poem literally translated and then rewritten by an established dramatist or poet has produced many poor adaptations have ‘rescued’ period plays.
Free translation
Free translation reproduces the matter without the manner, or the content without the form of the original. Usually it is a paraphrase much longer than the original, a so-called ‘intralingual translation’, often prolix and pretentious, and not translation at all.
Idiomatic translation
Idiomatic translation reproduces the ‘message’ of the original but tends to distort nuances of meaning by preferring colloquialisms and idioms where these do not exist in the original. (Authorities as diverse as Seleskovitch and Stuart Gilbert tend to this form of likely, ‘natural’ translation.)
1.5. Conclusion
This part of study has just examined general translation theories. It also takes a close look on the significance of culture and the translation of cultural words. Furthermore, a variety of different approaches have been examined in an attempt to shed light on Huu Ngoc translation of cultural words in the next chapter.
Chapter 2: Vietnamese cultural words and their equivalences
2.1. The most common types of cultural words
In his classification of culture words, Newmark (1998) concluded five major categories of culture words including ecology, material culture (artifacts), social culture – work and leisure, organisations, customs, ideas and gestures and habits.
In Huu Ngoc’s book, the frequency of material culture, and to be more specific, food is the highest as compared to other types. The ratio among them can be illustrated in the chart as follows:
Culture-related words
Quantity
Rate (%)
Food and drinks
135
45.9%
Others
160
54.1%
2.2. The most common types of equivalence
As mentioned above, there are many approaches to the classification of equivalence in translation. This thesis adopts Munday (2001)’s perspective of quantitative equivalence which is consisted of one-to-one equivalence, many- to- one equivalence, one-to-part-of-one equivalence and nil equivalence. We can hardly find the case of one-to- many equivalence. Therefore, this kind of equivalence is not taken into consideration.
The writer of the thesis has listed almost all the cultural words occurred in his book and put them into the order of the most common types of equivalence to the least common one. The data can be easily find in the table below:
Type of equivalence
Quantity
Rate (%)
Examples
Nil
194
66
Nước vối: “voi tea”
One-to-part-of-one
39
13
Cá kho: fish cooked with sauce
One-to-one
43
14.6
Miếng trầu: a betel chew
Many-to-one
19
6.4
Đền, miếu, phủ: temple
Total
295
2.2.1. Nil equivalence:
Looking into the translation of “Wandering through Vietnamese culture”, one can easily see on the chart above that nil-equivalence makes up the largest part, consisting 66%. Clearly, This is not a surprise to any translator who have ever stepped into the translation land of culture related words. There are some explanations for this biggest share.
The possible explanation is the availability. Normally, with exactly the same meaning, no one can say for sure that two cultures could choose to express it the same way. For example, , Vietnamese people would prefer using the buffalo in many idioms “Ngưu tầm ngưu, mã tầm mã” but the English would like to use “bird” as in “Birds of the same feather flocks together”. One other example may be “hiền như củ khoai”, “hiền như bụt” or “hiền như cục đất” for Vietnamese people but their English counter part would like to say “as mild as a lamb” (hiền như một chú cừu non). That is the case when two cultures express the same meaning. As a consequence, one can easily guess what the situation will be like when there are abundant of things in Source Language (SL) culture but there is no such things Target Language (TL) culture.
The first problem occurs when the Vietnamese word may express a concept which is totally unknown in the target language culture. To be more exact, those words often link to food and many kinds of tropical herbs and plants. For instances:
Tía tô
Hoa đơn
Cải cúc
Hẹ
Hoa thị
Mùi hay Ngổ
Húng
Hoa mộc
Lá khúc
Ngổ
Hoa thiên lý
Diếp cá
Lá chanh
Hoa ngâu
Gạo tẻ, gạo nếp
The explanation to this situation may be the climate differences. Vietnamese climate is hot and humid which is home to many tropical kinds of plants while the English climate is cold and dry, which may be suitable to totally different kinds of plants. Therefore, it can be easily understood while there are a lot of tropical plant culture-related words in his book which may not be known to English readers.
This may also be the reason for the second group of non-equivalence which is dishes. Different kinds of vegetables / herbs may lead to different ways of cooking, which leads to the existence of exotic Vietnamese dishes to Englishman. For examples:
Xôi gấc
Thịt kho tàu
Cua đồng nấu thiên lý
Xôi vò
Gà tần thuốc bắc
Miến lươn
Xôi đỗ
Chả lươn
Giả cày
Living on land, Vietnamese (and Chinese) peasants also have their own festivals, customs or ceremonies relating to land, rice or grains, trees with special attention paid to the weather, especially rain. For instances:
Lễ cầu đảo (cầu mưa)
Lập Xuân
Tết Đoan Ngọ (diệt sâu bọ)
Tết Hàn Thực
Cốc Vũ
Dựng cây nêu ngày tết
Tết Trung Thu
Tết Ông Công Ông Táo
Đi hái lộc
Additionally, the traditional games and entertainments of the Vietnamese are also various:
Trồng Nụ, Trồng Hoa
Ô ăn quan
Đánh thẻ
Múa khèn
Múa sư tử
Múa chiêng
Those mentioned categories are like only the tip of the Vietnamese culture iceberg which can be roughly listed as illustrations for the diversity of the source language culture. Clearly, this poses a huge challenge to the translator and the writer.
So that will happen if the translator has to face with the translation of culture-related concepts? Looking into the translation of those nil-equivalents words, one can clearly see that the first common translation tool that is fully made use of is borrowings.
First of all, looking at the group of typically tropical plants and vegetables, Huu Ngoc uses the third language, that is, Latin as a medium for translation. He tends to use the scientific terms of the plants to translate the Vietnamese words. For instances:
Cây sấu : dracontomelum duppereanum Pierre
Gạo tẻ : Oryza sativa Lin var dura
Gạo nếp : Oryzasativa Lin glutinosa
Hoa sói : Eugenia
Hoa ngâu : Algaria ...

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