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According to Eugene Nida, dynamic equivalence, the term as he originally coined, is the "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors."
An interpolation, in relation to literature and especially ancient manuscripts, is an entry or passage in a text that was not written by the original author.As there are often several generations of copies between an extant copy of an ancient text and the original, each handwritten by different scribes, there is a natural tendency for extraneous material to be inserted into such documents over ...
An aperiodic tiling is a non-periodic tiling with the additional property that it does not contain arbitrarily large periodic regions or patches. A set of tile-types (or prototiles) is aperiodic if copies of these tiles can form only non-periodic tilings. The Penrose tilings are a well-known example of aperiodic tilings. [1] [2]
In literary interpretation, paratext is material that surrounds a published main text (e.g., the story, non-fiction description, poems, etc.) supplied by the authors, editors, printers, and publishers. These added elements form a frame for the main text, and can change the reception of a text or its interpretation by the public.
Literal translation, direct translation, or word-for-word translation is the translation of a text done by translating each word separately without analysing how the words are used together in a phrase or sentence. [1] In translation theory, another term for literal translation is metaphrase (as opposed to paraphrase for an analogous translation).
Untranslatability is the property of text or speech for which no equivalent can be found when translated into another (given) language. A text that is considered to be untranslatable is considered a lacuna, or lexical gap.
He estimates that the theory and practice of English-language translation had been dominated by submission, by fluent domestication. He strictly criticized the translators who in order to minimize the foreignness of the target text reduce the foreign cultural norms to target-language cultural values.
The concept of transcreation was first developed by translators in India and Brazil in the mid-20th century. [2] In 1964, the Indian scholar Purushottama Lal wrote, regarding contemporary translations of the Sanskrit classics, that "the translator must edit, reconcile, and transmute; his job in many ways becomes largely a matter of transcreation". [1]