论文总字数：27316字

摘 要

霍桑的代表作《红字》以主题思想深邃、想像力丰富、写作手法独特而标志着美国长篇小说创作上的一个重大突破。它集中表现了霍桑的思想与艺术特色。自韩侍桁的首部中文译本问世以来,这十几年间仅汉译本已有34种之多。文学翻译中，对于归化和异化这两种翻译策略孰是孰非的争论也一直持续不断。本文从翻译策略的角度来对比研究1954年韩侍桁和1996年姚乃强翻译的《红字》译本的差异，并试图了解译者如何参与文学翻译，从而影响在不同社会和历史条件下译文的产生。本文的目的并非一定要在归化和异化这两种翻译策略中分辨出优劣，而是以翻译策略的争论为出发点，探讨出文学翻译中应如何恰当的使用异化和归化。最后得出结论：两个译本不能单单从翻译策略角度评出优劣，而应该考虑他们各自所处的历史、经济、政策、文化背景。

关键字：《红字》；异化；归化

Contents

1. Introduction 1

2. Literature Review 2

2.1 Previous studies on Chinese versions of the Scarlet Letter 2

2.2 Previous studies on domestication and foreignization 3

3. A Comparative Analysis of the Two Chinese Versions 4

3.1 The application of foreignization 5

3.2 The application of domestication 7

4. Conclusion 10

Works Cited 12

1. Introduction

Hawthorne is one of the greatest writers in the United States in the nineteenth century. The Scarlet Letter is his romantic novel which is set in Boston where people were under the rule of Puritanism during the years 1642 to 1649. It tells the story that Hester Prynne still tries her best to create a new life of repentance and dignity although she conceives a daughter through an adulterous affair. Hawthorne not only mercilessly scourges the false evil and ugly behaviors of the mankind, but also celebrates the humanity and the true, good and beautiful behaviors of the mankind. It is the publication of The Scarlet Letter in 1850 that won Nathaniel Hawthorne built his reputation as a major American author.

Later on, the appearance of the Chinese version of his novel in 1950s earned him popularity in China. At the same time, scholars and readers in China have shown a great interest in his works, leading to the advent of several Chinese versions of the scarlet letter. The introduction of the novel helps Chinese readers know more about the colonial period of America and makes it possible for the scholars conduct researches on the literature of that period. Meanwhile, the Chinese versions themselves are also worthwhile studying, especially the translation strategies employed in different versions.

In this paper, two Chinese versions are selected. One is Han Shiheng’s version in 1954 and the other is Yao Naiqiang’s in 1996. The reason why these two versions are studied is that there is a long time span between publishing the two versions. Due to this long span, they are quite different from each other. Han’s version is less fluent than Yao’s, which is owing to the social background, the culture position and the choice of translation strategies.

This paper will be divided into four parts. The first part is the introduction part including some research backgrounds. The second part reviews the previous studies on the development of Chinese versions of this novel and on translation strategies of domestication and foreignization. The third part is the most significant one that compares the application of the translation strategies in the two versions. The final part concludes the relationship between domestication and foreignization as well as the factors contributing to the differences between Han’s and Yao’s.

1. Literature Review

2.1 Previous studies on Chinese versions of the Scarlet Letter

The scarlet letter was introduced to China in the 1930s. Lots of Chinese versions have sprung up, including the versions by Wu Guangjian and Zhang Menglin published in 1934 and so on. Han Shiheng(韩侍桁)who has a high position in Chinese translation field translated it in the 1940s and revised it several times in 1954 and 1981 after the founding of the state. His version has been quite popular among Chinese readers for decades. In half of a century, the novel has entered the university classroom, library, and even a number of families, which has become a vivid textbook of American literature that our readers can better understand the history of the United States. In recent years, multiple versions have appeared, including “the scarlet letter” translated by Yao Naiqiang and published by Yilin Press in 1996. According to the publishing time of the versions, three stages can be divided. They are from 1930s to 1950s, from1960s to 1970s and from 1980s to now. Han’s version is the most important one during the first stage while Yao’s version is during the last stage.

In fact, Han’s and Yao’s versions have their own characteristics and give a full reproduction of the original. The former which is the fist fully translated Chinese version of the novel was published about forty years ago. Therefore, there is no doubt that Yao’s version is considered to be the best one, for he absorbs the essence of former translators and adds his own ideas. However, it is virtually impossible to give a perfect reproduction of the author’s meaning and stylistic flavor, as a translator is bound to leave his or her own trace in the translation. Nida says, “the translator can be as free as possible from the personal intrusion in the communication process. The translator should never tack on his own intellectual and emotional outlook. He must spare no effort to reduce any intrusion of himself which is not in harmony with the intent of the original author and message to a minimum.” (Nida 154) Thus, the reason why they are chosen is that both of them are representatives of the Chinese versions at different times.

2.2 Previous studies on domestication and foreignization

The concept of domestication and foreigniznation was first put forward by the German Schleiermacher: “There are two approaches to translation: One is an approach that the translator leaves the author in peace, as much as possible, and moves the reader towards him; the other is one that the translator leaves the reader in peace, as much as possible, and moves the author towards him.” (Venuti 19-20) In short, they have been called translator-centered translation and reader-centered translation.

Since then, American scholar Venuti has described the theory in his book “The Translator"s Invisibility” and put forward the terminologies of foreignization and domestication. Venuti has defined that domestication complies with the current mainstream values of the target language culture and adopts conservative means of assimilation for the original text, which is intended to cater to local canons of publishing trends and political needs. For foreignization, he has summarized that it deviates from the local mainstream values and retains the language and cultural differences.

According to Venuti’s definition, Shuttleworth and Cowiein have written the Dictionary of Translation Studies which says, “domestication is a translation strategy that the translator adopts a transparent and fluent style to reduce the strangeness of the foreign text as much as possible for target language readers.” (Shuttleworth amp; Cowie 43-44) “Foreignization refers to a translation strategy breaking the standards of the target language in order to leave the exotic language style of the original text.” (Shuttleworth amp; Cowie 59)

The debate on domestication and foreignization has existed for a long time in translation history. Venuti himself advocates “foreignizating translation” which is also called “abusive fidelity” at different times. When it comes to foreignizating, he means “any translation strategy that resists domestication, fluency, and transparency.” (Venuti 182-183) He holds the view that the purpose of translation is not to delete the differences in languages and culture, but to express these differences. In China, Lu xun is the representative figure of supporting domestication. He believes that if just in order to understand easily, he can write a new novel instead of translating the foreign novel. When it comes to translation, it must have an exotic flavor, which is the so-called western style.

On the contrary, the American linguist Nida prefers domestication as he thinks that translating the text is not owing to rigidly correspond with the surface of the text. In specific,the translation principle of domestication is that the translator should express the text in the most natural way, not sticking to the original form,but saving the content of the original. In China, lots of scholars support domestication, such as Qian Zhongshu, Fu Lei and Lin Yutang.

From the point of the choice of translation strategies both at home and abroad, a certain historical trend is presented. Foreignization has occupied the main position in a particular historical period although domestication has been dominant for a long time, which has to make us consider there must be some historical factors affecting the choice of translation strategy. Venuti’s theory of foreignization does not focus on whether the translation of the text is accurate or not. Its purpose is to use translation as a tool to protest against imperialism In his view, once the choice of materials is begun, translation is always involved in social and cultural issues.

3. A Comparative Analysis of the Two Chinese Versions

As domestication and foreignization are the two effective strategies to enhance the readability of the work, two Chinese versions which are translated with different strategies will be compared. By analyzing the advantages and disadvantages of the versions, the more effective translation method that foreignization should predominate over domestication can be obtained. Zhu Anbo says, “From the perspectives of domestication and foreignization, we should take the characteristics of local culture into consideration and absorb lessons from achievements of other theory researches, which makes translation studies from the closed and narrow clique to a road with modern subjects. We can study the relationship between domestication and foreignization from multi angle, multi-level, full range to dynamically seek a translation strategy fit for the requirements of the times, in order to achieve a cross-culture and cross-language communicative purpose.”

3.1 The application of foreignization

Venuti pointed out that British and American culture has long been dominated by the theory of domestication. Advocating the fluency of translation, in fact, does not respect the source language of the culture----the cultural imperialism, which has criticized that too many originally national characteristics have been deleted in their translations because of the use of domestication approach. The basic task of translation is to faithfully reproduce the original ideas and styles which have embody strong sense of exotic. In literary translation, due to the exotic culture, some of the content can not be translated by domestication but foreignization.

Example 1 : “We might have judged that such a child’s mother needs be a scarlet woman, and a worthy type of her of Babylon!” (Hawthorne 84)

Han’s version :“你是这样说吗？”州长叫道。“不，我们可以断言，这样孩子的母亲，必定是紫红色女人，而且是巴比伦女人的好样本！” (Han 67)

Yao’s version : “你真的这么说吗?”总督喊叫道。“不，我们早可以作出判断这样的孩子的母亲一定是个绯衣妇，典型的巴比伦荡妇！” (Yao 96)

From these two Chinese versions, Yao chooses to use foreignization to translate “a the version. The notes say that according to the Book of Revelation in the New Testament, the prostitutes in Babylon always wear scarlet. That is why they get such a name. However, Han just tries to translate this two phrases literally, which makes the version lose its cultural flavor. Therefore, the readers can not well understand the original meaning of them. It is obvious that Yao’s version is more easier to understand than Han’s. Yao uses 绯衣妇 and 巴比伦荡妇 to express other people’s ideas to Hester, which deliver the original meaning perfectly and make the readers learn more about American culture.

Example 2 : “The scarlet letter had the effect of the cross on a nun’s bosom.” (Hawthorne 164)

Han"s version: “那个红字已含有如尼姑胸前十字架的意义了。” (Han 111)

Yao"s version: “那红字具有与修女胸前挂的十字架同样的作用了。” (Yao 145)

In terms of the word “nun”, Han translates it into尼姑while Yao uses 修女. According to the dictionary, a nun is a member of a religious community of women who promises to serve to God all their lives and often live together in a convent.

People in the China believe in Buddhism and they call the nun 尼姑, but people in the novel call the nun 修女as they believe in Christian. Although 修女 is largely similar to 尼姑, it is a Christian concept. Although both 修女and 尼姑can express the meaning in the dictionary, the word “nun” here must be translated into 修女. In this sentences, there is a word “cross” which means十字架. According to the dictionary, the cross is used as the symbol of Christianity, so the translation 尼姑 can not be in line with the culture.

In a word, Han misunderstands the meaning of the author and does not correspond with the culture, as 修女and 尼姑are two words with different culture backgrounds. Han may want to make the readers understand the novel easily, so he uses domestication to convey the meaning yet losing the original meaning. On the contrary, Yao understands the style and conveys the meaning of the original text. He tries his best to introduce the foreign culture to people in China, which is owing to the social backgrounds.

In the middle of the twentieth century, domestication is in a dominant position. There is no doubt that Han prefers to use domestication rather than foreignization. Furthermore, at that time, as the People’s Republic of China is newly established, literary translation workers are in line with the service for the revolution and the creation. Despite there are very few translators choosing foreignization, majorities of them use domestication, leading to the weak position of foreignization. What’s more, politics is the first one, so literary translation during this period is viewed as the tool of political revolution.

Example 3: “...... as if he had caught upon himself the distant shine of the celestial city, while looking thitherward to see the triumphant pilgrim pass within its gates.” (Hawthorne 160)

Han’s version: “好像当他仰望那胜利的巡礼者走进天国的大门时，他自己身上得到了那遥远的光辉。” (Han 100)

Yao’s version: “仿佛是在老牧师仰望那凯旋的朝圣者跨进天府的大门时，他把遥远的天府光华吸附到了自己身上。” (Yao 97)

In the example, there is a word “pilgrim” which generally means a person who takes a journey to a sacred place as an act of religious devotion. It is a religious noun in the source language. Meanwhile, “celestial city” is a phrase used to refer to Heaven or Paradise in Christianity.

In Han’s Version, he has translated pilgrim into巡礼者which is used to refer to a person who takes a trip to a holy land, leading to unnecessary reading obstacles for the target readers. Thus when the Chinese readers first come across this phrase, few of them can think of its religious connotation.

As a result, between the two translations, 朝圣者is more frequently-used and accessible to the readers. Yao chooses to use foreignization to translate the religious word which makes the Chinese readers easier to understand the original meaning of the word. Therefore, the conclusion can be drawn that in order to avoid causing puzzlement for the target readers, it is not feasible to directly borrow some similar terms which are frequently used in the target culture when it comes to translate special religious words in the original culture. Besides some religious words, other words full of particular culture should be translated in foreignization.

3.2 The application of domestication

Sun Zhili once said a brilliant exposition:“Foreignization and domestication are two complementary translation methods. Anyone who wants to succeed in translation should learn to use these two methods skillfully. This is decided by the basic task of the translation and the basic requirements. Translators who want to fully convey the original meaning of the text have to use foreignization. At the same time, in order to make the versions as smooth as the original one, domesticating method cannot be completely abandoned.” In addition, foreignization is not a panacea without limitations. Translators sometimes encounter insurmountable differences in language and culture. If translators still use the foreignizing method, readers may not accept the versions. In this case, the translator should treat domestication as auxiliary translation techniques to change the way of expression. When foreignization could not deliver or express the original content, it should be use domestication as a supplementary method to compensate for cultural differences and put the description of the translation into the orbit of the target culture rather than blindly adopt foreignization.

Example 1 : “Goodwives,” said a hard–featured dame of fifty, “if we women, being of mature age and church-members in good repute, should have the handling of such malefactresses as this Hester Prynne. (Hawthorne 8)

Han’s version : “诸位太太,”一个面色严厉的五十岁老婆子说, “......., 那个贱妇,若是......” (Han 6)

Yao’s version : “娘们儿,”一个凶相毕露,半老徐娘先开了腔, “......,要是把那个破鞋交给我们.......” (Yao 44)

In this example, there are three nouns that refer to women: goodwives, dame and malefactresses. In fact, the first one, usually abbreviated goody, is a polite form of address for women. Just in terms of translation of this word, Yao is less faithful to the source language as he has translated this word into a Chinese dialect with a derogatory meaning. However, his translation is quite suitable for readers as the dialogue should be close to life.

The second word dame usually means that a female has a special honor and social status because of the work she has done. In Han’s version, it can be seen that the translation 五十岁的老婆子fails to covey the meaning of social status even though it is faithful to the source language to some degree. Nevertheless, Yao has chosen a term with Chinese cultural meaning. According to the History of Southern Dynasties, 半老徐娘 is a Chinese idiom referring to a comparatively aged women of fading charms. Yao prefers to translate the words into ones full of Chinese culture so that the readers can well understand the author’s meaning, but he does not randomly add the meaning that the author has not expressed.

The last word malefactresses refers to a woman who has done something evil, so Han tries to use the word 贱妇 to express the derogatory meaning. Comparing to Yao’s translation 破鞋, 贱妇is relatively less derogatory. For 破鞋 is a Chinese idiom which implies a loose woman, using this word to describe Hester who has committed adultery is reasonable. In terms of these three words, it can be easily discovered that the two translators make different lexical choices to translate the words related to women. Han tries to keep faith to the source language, while Yao always keeps the basic meaning of the source language and adds more culture meaning in his version.

Example 2: “The impression made by his aspect, so rigid and severe, and frost-bitten with more than autumnal age.” (Hawthorne 94)

Han’s version: “他的容貌给人的印象，是那么刚直严肃，又因已近古稀之年而冷若冰霜了。” (Han 49 )

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