The Fourth International Conference on (The Role of Translation in the Dialogue of Civilizations)

Russia has always been interested in the Middle East, not only because of its geographical proximity and Russia’s desire to develop political and mutually beneficial trade relations, but also because of the spiritual component. In 988 Russia adopted the Christianity of Eastern tradition (Orthodox Christianity) as its state religion, and pilgrimages to Jerusalem, Bethlehem and other Palestinian cities became widespread. In 1882 the Imperial Orthodox Palestine Society (IOPS) was founded, which enjoyed the support of the authorities of the Russian Empire. Hotels and monasteries for the reception of pilgrims from Russia were built in Palestine, as well as more than 100 schools and a number of teachers› colleges for training teachers for these schools as the charity aid. The most famous one was located at Beit Jala, a city placed close to Bethlehem. The infrastructure for receiving pilgrims, supporting the charity’s work as well as for conducting studies on the biblical history, established by the Imperial Orthod x Palestine Society in the second half of the 19th century and at the beginning of the 20th century, was called the “Russian Palestine”. All subjects at those schools were taught in Arabic and Russian according to the programs drawn up in Russia. Translation of Russian classics such as Pushkin, Tolstoy, Chekhov, Dostoyevsky and other authors was arranged. Jerusalem and Palestine became one of the favorite themes of Russian folk poetry and works of Russian poets and writers. The Bolshevik revolution of 1917 led to a reduction of the IOPS’s activity. After the collapse of the Soviet Union the IOPS made its work more active and established eighteen offices in Russia and abroad. Since 2007 Sergey Stepashin, the head of the Accounts Chamber of the Russian Federation, Professor, and Doctor of Law is the Chairman of the IOPS.
Due to the efforts of the Board of the IOPS headed by S. Stepashin and with the active support of Russia’s official circles the Sergievsky Compound in Western Jerusalem, built with the funds of the IOPS, was returned to Russia by Israel at the end of 2009. The Russian government allocated funds for restoration of this historic compound, where Russian organizations, which develop relations with the Arab population of Palestine regardless of their religious affiliation, will be placed. In early 2010, the construction of a museum complex in Jericho was completed, in the opening ceremony of which the President of Russia Dmitry Medvedev participated. The museum was built with the funds of Russia on the land lot bought by Russia in the last century. Nowadays the construction of cultural and business center of the Imperial Orthodox Palestine Society has begun in Bethlehem on the land lot handed over by the Palestinian National Authority. The construction is financed by the Russian party. The IOPS plans the construction of Russian school with the funds allotted by Russian business companies.
The revival of the IOPS’s activity is accompanied with the process of translating textbooks, various teaching aids, children›s literature. We believe that this work contributes to strengthening friendship and mutual understanding between peoples, facilitates dialogue among cultures and civilizations.

One of the main conditions for the effect of teaching Russian as a foreign language is the presence of a rich teaching materials in the classroom. Teachers of literature are always aware of how important it is to have at hand good lyrics that reflect reality, and «saturated» relevant linguistic units. Language material in the classroom which they pick up successfully promotes the cognitive interest of students raising their moral and ethical qualities, and hence the development of thinking, and of intelligence. Foreign students show interest in Russian literature of the 19th century and of Russian creativity such as Pushkin. One of these works is the poem «I erected a monument to myself ...» which, if treated in time and tradition, can be traced to an outstanding tradition of literature and culture.

Using technological advancements and information resources became an indispensable component of education nowadays . As technology advances, more and more on-line dictionaries and encyclopedias are becoming available. Ma-chine translation is currently used by students, academicians and ordinary people to translate different types of texts. However, the too much trust in machine translation is a double-edged process which, although it may ease the translator›s job, it may produce a distorted account of the original text in the source language and it may result in many translational mishaps such as disconnectedness, unnaturalness, and at worst communication breakdowns, among other things.
The question is then : Can machine translation replace human translators or at least can machine translation succeed without human intervention?
Therefore, the present study aims at comparing between machine translation and human translation in terms of lexical, structural and contextual differences through translating two different texts : the first is a literary text and the second is a scientific text. Moreover, the study aims at identifying some expected difference between the translation of two translation websites
The study aims at answering the following questions:
1-Are there any differences between machine translation and human translation?
2-Are there any differences in the translation of scientific texts between the two translation websites?
3- Are there any differences in the translation of literary texts between the two translation websites?
4-To what extent does machine translation contribute to development of human transalation?
The methodology used in this study is that of a case study based on a qualitative research methodology. The primary source of data for this study will be different types of translations made by both machine translation and human translation. Two texts: literary and non-literary will be used and translated by two experienced translators, and then to be translated by two machine translation tools. The output of such translations will be analyzed and evaluated in terms of syntax, semantics and types of translation employed.

With the rise of post modern theories, the Palestinian question was relegated into a narrative where language is not transparent, meaning is insincere and reality is contextualized. Worse, it was pulled away from its Arab center, fractured and marginalized with no readers save its own natural audience. Now while the Arab peoples are rewriting their own narratives and moving thus from the back to the front seats of the world stage, the Palestinian narrative has high chances to be on the stage.
In this paper it is argued that the Palestinian poetry characterized by width of topics, affluence of meanings, fineness of expressions, sensed imagery, tenderness and smooth flow can accomplish the task.

The notion of ‘socio-textual practices’ (the diverse range of text types, discourses and genres) is proposed as an alternative to more static definitions of ‘culture’ exclusively in terms of sociocultural objects and artefacts. The dynamic view of ‘culture’ relates to how , in serving a particular rhetorical purpose (i.e. rebutting), a ‘text’ such as the ‘counter-argument’ is enabled by, and in turn enables, a ‘genre’ such as the Letter to the Editor to function properly. Genres as communicative events are in their turn seen as vehicles for the realisation of ‘discourse’ attitudes such as ‘racism’. In both form and substance, discursive activity (by and large neglected in most translation theory and practice) is thus defined in terms of ‘perspectives’ adopted on issues of language in social life (e.g. globalisation, the environment or the commoditisation of higher education). The various communicative resources are examined with the English/Arabic translator and interpreter in mind. Illustrative examples are drawn from published translations.

The present paper is designed to shed some light on the lexical problems of Arabic-English subtitling as illustrated by the translation output of ten postgraduate translator trainees at Al- Quds University for the academic year 2010/2011. The data comprises an Egyptian movie entitled is-Safara fil-‘Imarah translated as ‘The Embassy is in the Building’. The paper reveals that subtitling students are faced with several lexical problems that are attributed not only to the fact that Arabic and English are poles apart in terms of lexis, but they are also akin to the technical dimension, very much respected in audiovisual translation. The study shows that the translator trainees are not only faced with lexical problems, but they also experience technical problems with varying degrees, which may have impact on subtitler’s lexical choice and deleterious effect on communicative thrust. The study concludes with some pedagogical implications that will hopefully help subtitling students deal with the problems in question.

Within the larger movement of translation into French of modern Arabic literature, Palestinian literature occupies a particular place, one that has obviously more to do with political rather than literary reasons. If it can be argued that the general movement of Arabic translation into French - as well as other - languages has been influenced, whether positively or (more often) negatively, by the political relationship between France and the modern Arab world, this has been especially the case with the Palestinian literary output. This paper will follow the history of its translation in France, starting with the first translations of Mahmoud Darwish and Ghassan Kanafani in the early 1970s, to Emile Habibi and Sahar Khalifa’s major works and finally the most recent publications by novelists of the younger generation such as Adania Shibli and Akram Musallam. It will analyse and question the publishers’ strategies, the translators’ choices as well as the broader politics of the reception of Palestinian literature in connection with the perception of the Palestine question in France.

At all times, translation theorists (or rather: translators reflecting on the criteria they used in their translational activity) have found that it was the text type which guided their basic decisions as to global translation strategies (e.g. St. Jerome: Holy Sciptures vs. profane texts, or Rainer W. Jumpelt: Religious vs. aesthetic vs. ethnographic vs. linguistic vs. scientific vs. Humanities-related texts). In her 1971 book on the possibilities and limitations of translation criticism (English and French translations published in 2000 and 2002), respectively, Katherina Reiss first suggested a consistent translation-oriented text typology based on Karl Bühler›s (1934) organon model of communicative functions, establishing a correlation between the type the source text can be assigned to and the global strategy or «method» the translator should follow in order to produce a target text that might be assigned to the same text type. Her model was definitely based on an equivalence framework that was never even questioned at the beginning of the 1970s. Although she has always emphasized her view that the source text is the «conditio sine qua non» of translation, Katharina Reiss was often called the «founder» of Skopos Theory because, in her model, she suggested a «functional category» as an exception from the rule that the general relation between source and target text has to be one of functional equivalence. This functional category was to be applied in those cases where the target text was intended to serve a function other than that of the source text. In contrast, Hans J. Vermeer›s Skopostheorie (first proposed as general framework for translating in 1978) suggested to look at translation the other way round: In his model, adequacy with regard to the skopos or purpose of the target text is the general aim, while equivalence can be regarded as the exceptional case where the translation brief requires equivalence of function or effect between source and target text. In my paper, I will look at the differences and similarities of the two approaches, proposing a middle way: Instead of a typology of source texts, I suggest a typology of skopoi leading to different translation types and forms.

This paper aims at showing ‘discourse analysis’ at work as an indispensible tool in the hands of a translator. An extract of a text is analysed in detail to help the translator arrive at the answers of all the WH questions necessary to be answered in preparation for translating any piece of writing.

Abstract
1. The dialogue of civilizations is the perennial scene of social and historical conflicts (along the lines of Bourdieu’s field concept), which belongs to the subject area and theory of translating (cf. Salevsky/Müller 2011). Translating is both an act of experience of otherness and a depiction of the other in the self. The different ways in which this happens cannot only be seen from translations of the same original for different civilizations and into different languages, but also from different translations for the same civilization and into the same language, and also from the fact that a specific translation may encounter opposition at a given time in a given civilization.
2. If civilization is regarded as a hierarchy of particular (semiotic) systems, as the sum of the texts and the set of functions correlated with them, or as a certain mechanism which generates these texts, it is possible to differentiate four aspects: the extra-cultural aspect (completely unknown to the members of the society concerned); the non-cultural aspect (known to the members of the society concerned, but perceived as antithetical to their own civilization); the culturally peripheral aspect (recognized by the members of the society concerned as part of their civilization, but not regarded as central); and the culturally central aspect (recognized by the members of the society concerned as part of their civilization and regarded as essential for their identity). This classification makes it possible to point out approaches to former and present-day segments of reality.
To what extent translations reflect a given civilization (with its communicative communities) and the relationship between the source and target text civilization can be gauged above all from concepts, persons, quotations, events and places with historical and cultural connotations. We are dealing here with processes of social and economic interconnection, with freedom, guilt and responsibility of the individual, with the legitimatization of a specific perspective on history and the present, which govern the translation.
3. This will be illustrated by translations of the story “Vse tečet” by the Ukrainian writer Vasilij Grossman (1905-1964) into German (“Alles fließt”) and into English (“Forever flowing”). The first manuscript of the story was seized in Moscow in1961, not least it would seem because of its portrayal of four types of Judas. The second version was circulated as a samizdat publication, which found its way into the West on microfilm and provided the basis for the first publication of the Russian original (1970) and for the first German translation (1972), both brought out by the Possev-Verlag in Frankfurt am Main. The second German translation was published in 1990 by Volk und Welt, formerly an East German publishing house. This was based on the first version to come out in the Soviet Union, which appeared in 1989 in the periodical Oktjabr (No. 6), i.e. 25 years after Grossman’s death. The third German translation was published by Ullstein in 2010, 20 years after German reunification. Each of the three translati ns into German had to take into account a different context with different prerequisites for understanding. Examples drawn from the three German translations (1972, 1990 and 2010) and from the American version (by Harper & Row, New York, 1972) are to illustrate how each of these translations is a mirror of the dialogue of the civilizations at a given point in time and at a given place.

This research deals with the development of political diction, and ways to use it to get to USA. «The United States - writes sociologist and expert on media G. Schiller, in his book Manipulators of mind – is quite accurately described as a society, where manipulation is one of the most important management tool in the hands of a small ruling group» In modern Israel, the impact of policies through the media, public speaking and politicians in society is also very significant. Even the first Prime Minister of Israel David Ben-Gurion (1886- 1973) pragmatically believed that «stamps and slogans are purposeful and they help visually in explaining abstract concepts to people» (2,. 222). In his everyday speech he always sounded like using clichés. For example, he used the phrase «three true Zionist» to refer to (a set of names that could vary in accordance with the political conjuncture of the moment), «two of the principle of security» (as defined depending on the geopolitical situation in the Middle East), «two characters of modern man «(according to Ben-Gurion - driving and typing on machine), etc. (ibid.). This research also highlights the psycho-verbal suggestion as a means of ensuring core ideological system, the basis of verbal suggestions put in a purposeful way the process of emotional semantic aberration of words, which aims to subject the recipient or an entire audience of a certain idea to think concretely and of the concept of political ideology. We recapitulate on our existing experience of more than fifteen years of monitoring the printed language.

Proverbs and sayings are part of our everyday life. They convey popular wisdom, rules of behaviour, experience etc. gathered by a people or community of humans over the various periods of its history, thus reflecting the past and present culture of this specific people or community. Within the context of intercultural communication and cultural transfer, these linguistic phenomena can be regarded as ideal bridge builders between peoples as they provide an insight into each other’s everyday thinking and acting. Translators, as mediators between cultures, have the responsibility to present their readerships a true picture of the respective foreign culture. While proverbs and sayings, as ‘mirrors of a people’s soul’, are precious tools for this purpose on the one hand, their fixed-form character and individual and metaphorical nature confront the translator with particular problems. Normally, a one-to-one translation is not possible. In many cases, the socio-cultural meaning of an expression gets lost if the literal meaning is preserved, and vice versa. The translator has to consider many things in relation to text and cultural context. The paper deals with the various approaches to the translation of proverbs and sayings suggested by translation theory, with particular focus on translations from Arabic to German. The introductory theoretical part of the paper is illustrated by practical examples.

In this workshop, the notion of style will be introduced and is sufficiently broadened to include values relating not only to literariness (i.e. style in the traditional sense) but also and more significantly to all aspects of creativity in the use of language. Thus, a Shakespearean sonnet and the instructions on a medicine bottle are both worthy objects of stylistic investigation. It will be further suggested that the style of any text is not as elusive as was once thought. Rather, it is a fact of texts in context manifested by a diverse range of ‘communicative clues’, some explicit, some implicit. In the process of translating, these source text clues and the features involved must be assessed for ‘relevance’ and, if ‘relevance’ is established, must be preserved in the target end-product by an equally potent set of ‘communicative clues’.

إن دراستي هذه حول تاريخ فلسطين والأدب والدراسات الإسلامية العربية في الأكاديمية الإسرائيلية تهدف إلى تبيان ما وصلت إليه هذه الأكاديمية من خلال ظهور هذه المدرسة منذ تزايد النشاط الصهيوني في فلسطين قبل عام 1948 وظهور المؤسسات اليهودية ومراكز البحث الاستشراقي الذي كما شهد شاهد من أهلهم ونقصد خريج هذه الأكاديمية د. لطفي منصور قد لخص مهمات هذه المدرسة الاستعرابية الاستشراقية في الأكاديمية الإسرائيلية بكلمتين .» إنهم يريدون تحجيم ثقافتنا ومحاصرتها «
» مميري « وسنخصص في هذه الدراسة صفحات للتعريف بأهم مؤسسات البحث الاستشراقي ومنها مؤسسة للترجمة التي تأسست عام 1998 وأصبح لها عدة فروع في العالم وأهمها في واشنطن حيث تحولت هذه المؤسسة إلى مصدر ونافذة على العالم الإسلامي والعربي واستقطبت خيرة المستشرقين الإسرائيليين واليهود في العالم لتلعب دورا بعيدا عن الترجمة بل أدوارا سياسية واستخبارية وتقديم المشورة لكبار متخذي القرار في واشنطن وعواصم أوروبية وغربية أخرى.
إن قراءة بسيطة لجوهر فكرة الحركة الصهيونية التي تأسست ونشأت في أوروبا لتكون كما قال مؤسس هذه يبين لنا بوضوح مدى اهتمام هذه الحركة « السد المنيع في وجه البربرية الشرقية « الحركة تيودور هرتسل وغيره بالدراسات الإسلامية والعربية وتخصيص موارد كبيرة في لأكاديمية الإسرائيلية بهدف طمس معالم فلسطين وحضارتها وحوارها الإسلامي المسيحي الذي أصبح نموذجا لرقي الحضارة . وسنبين بوضوح مدى ارتباط هذه الأكاديمية بأهداف إسرائيل والصهيونية العالمية ونشاطها الاخطبوطي في العالم ، وما قامت به هذه الأكاديمية من نشاطات لتشويه وتزييف تاريخ فلسطين ، ودراسة الأدب الفلسطيني وحضارته الإسلامية المسيحية من خلال هذه الأهداف الاستعمارية التي نبتت على مخلفات مدارس الاستشراق الغربية العنصرية الاستعمارية التي نظرت لشعوب الشرق وحضارتها من زوايا مظلمة بررت الكثير من الفظائع بحق شعوب الشرق على مدى لقرن التاسع عشر وأواسط القرن العشرين ولا زالت منطقتنا تعاني من هذه الفلسفة والرؤية الاستشراقية الوظيفية الضيقة ، التي ترى بالحوار مع الشرق من خلال استغلال طاقاته وموارده العمرانية الحضارية والمادية وموارده وثرواته الطبيعية في خدمة السيطرة والهيمنة ، وهو أمر ينافي سعي العالم لحوار حضاري ثقافي مبني على الاحترام المتبادل والتفاهم لتحقيق العدل والإنصاف لكل الشعوب في خدمة السلام الدولي.

إن هدفنا - من المداخلة- لا يقصد التعريف بالترجمة عامة، ولا بترجمة النصوص الأدبية، وإنما هي محاولة لملامسة الأسس المنهجية لأي لغة لمواجهة الصعوبات المختلفة، ولفرض وضع لغوي تضطلع فيه اللغة القومية بدورها الطبيعي. وهكذا فإن من يعتقد بأن اللغة العربية عاجزة ولا تصلح لغير ما ألفه العربي، اختلفت جهاتها – ليست تحيا اللغة بأهلها قبل أن تحيا بتركيبها، وتحظى بالصدارة عندما يكون أهلها قد « بأفضل من لغتنا ولا أقدر، وإنما ». سبقوا العالم في التطور الحضاري

الحضارة الإنسانية، كصانعها لا تبقى على حال، تولد في مكان وتنمو وتتطور ويشتد عودها لتبلغ الأوج والنضج، ثم تؤول للتقهقر والتراجع، وتذوى مظاهرها في مكان، لتبرعم وتخضر، في مكان آخر، وتواصل مسيرة العطاء، برعاية أمة أخرى، وفي عصر آخر، بناءً على ما انتهت عنده في مراحل سابقة، لتكون الترجمة هي الوسيلة والأداة الأنجع للتلاقي والتواصل، والحوار والتحضر.

يهتم مكتب التربية العربي لدول الخليج بترجمة الكتب التربوية المتعددة الاختصاصات، والتي تهتم بجميع فروع التربية والتعليم، والتعليم العالي والمجتمع عموما من جميع اللغات إلى اللغة العربية. وفي سبيل ذلك اتجه المكتب للترجمات التي تهتم بتأليف الكتب العربية وترجمة الكتب إلى اللغة العربية، ويعمل على دعم جهود المتخصصين في ترجمة الكتب في مختلف المجالات التربوية، والعمل على نشرها والاستفادة منها، ليس على مستوى الخليج فقط ولكن على مستوى العالم العربي، وذلك تحقيقا لأهدافه بنشر التربية والعلم المعاصرين وتقريبها مما يؤدي بالضرورة إلى مساهمتها في التطوير التربوي، وتشكيل جيل متعلم قادر على مواجهة التحديات المعاصرة. يقدم هذا البحث صورة واقع الكتب المترجمة في مكتب التربية العربي لدول الخليج من خلال مدى التطور الذي وصلت إليه إنتاجية هذه الكتب من نشر أول كتاب مترجم حتى نهاية عام 2009 ، من النواحي التالية:
•التطور الزمني
•التوزيع الموضوعي
•التوزيع اللغوي
•إنتاجية المؤلفين
•إنتاجية المترجمين
من خلال استخدام منهج القياس الببليوجرافي )الببليومتري( الذي يهدف إلى دراسة سمات هذا الإنتاج الفكري من ناحية رقمية.
وبذلك يظهر تطور إسهامات المكتب والمترجمين في أعمال الترجمة، ويعطي مؤشرات حول توجهاته، مما يوضح خصائص الوضع الحالي ويفتح الطريق للتخطيط إلى المستقبل. ويقدم البحث في الختام- بناء على النتائج التي سوف يتوصل إليها الاستنتاجات والتوصيات حول الكتب المترجمة في المكتب.

هدفت الدراسة إلى كشف الجوانب التي تخدم الأغراض الاجتماعية للمفردات الوافدة-الدخيلة -على اللهجة المحكية وكذلك التعرف على واقع تأثير هذه المصطلحات في حياة الناس و التوصل إلى مجموعة من الإجراءات التي من شأنها تفعيل العلاقة بين المراكز البحثية ومراكز الترجمة والمجتمع المحلي والدوائر والجهات الرسمية والأفراد ومؤسسات المجتمع المحلي وتأثيرها في حوار الحضارات.
حاولت الدراسة الإجابة عن السؤال التالي:ما دور المفردات الوافدة- غير العربية في التأثير في حياة الناس من خلال تداولها في اللهجة المحكية؟ وما تأثير الدول التي حكمت فلسطين وأثرت في عامة الناس؟ ما المقترحات والإجراءات العملية لزيادة الاهتمام بالمفردات الدخيلة على اللهجات واللغة الأم ونشرها وتعميمها؟
اتبعت الدراسة المنهج المكتبي بالرجوع إلى الكتب والمصادر والمراجع والدراسات والمنهج الوصفي باستخدام الملاحظة غير المباشرة والمقابلة الشخصية بجمع المصطلحات من عامة الناس والباحثين المهتمين والأكاديميين.

لقد أشار الأستاذ أحمد شلبي في كتابه: ( كيف تكتب بحثا أو رسالة)، إلى تعريف الرسالة حسب ما ذكره من أنها: تقرير وافٍ يقدمه باحث عن عمل تعهده وأتمه، على أن يشمل التقرير كل مراحل الدراسة، منذ كانت Cole فكرة حتى صارت نتائج مدونة مرتبة مؤيدة بالحجج والأسانيد. وهنا جاء هذا البحث كشفا للحقيقة التي تعيشها الترجمة في مؤسسة من أهم مؤسسات البلاد ، دون أن يكون لنا رأي أو حكم واضح بادئ الأمر، فكان أن مرّ بمراحل عدة؛ قرءنا، وسافرنا وجمعنا المادة وحاولنا أن نفهمها ، ثم قارنا بعضها ببعض .لم نتجاهل أي وسيلة تساعدنا ولو بالقليل إلى بلوغ هذا الهدف. ولقد حاولنا أن نضيف مبحثا جديدا في الترجمة، ليس ابتكارا وإنماّ ترتيبا لمادة علمية متناثرة، تحمل في طياتها موضوعاً منظما مؤكدا لحقائق ترجمية، هدفنا الأساس أن نحصل على تجارب مبدئية في البحث العلمي، تجربة أحسسنا من خلالها متعة الدراسة وأدركنا بها لذة البحث الترجمي.

كثيرا ما يتحدثون الباحثون عن الخصائص التقنية للمعلومات الرقمية، يشيدون بسرعة وصولها، وقطعها الحواجز الجغرافية، وكثرة وسائطها، وميزتها التفاعلية ، تعددية الوسائط، ولا يتعرضون لموثوقيتها إلا لمما، ولا يشيرون إلى موثوقيتها، ولا إلى ما يتيحه الوسط الرقمي من إمكانات تقنية، تسمح بالتحوير والتزييف، بل والكذب، رغما ما لذلك من خطورة إعلامية ومعرفية، وهذا ما يقتضي تحفظا كبيرا في التعامل معها، والاستناد إليها، لاسيما ما يتعلق بالقضايا الدينية، لما من أثر في رؤيته الكونية والوجودية. ومن هنا فقد تبلورت إشكالية هذه الورقة، لتنظر في دور المعلومات الرقمية في تزيف الوعي الديني، من خلال الإجابة على ثلاثة أسئلة: ما الذي يفرق المعلومات الرقمية عن معلومات الوسائط الأخرى؟ إلى أي حد يمكن أن نثق بالمعلومات الرقمية؟ ما دور المعلومات الرقمية في تزييف الوعي الديني؟ وسأجيب عليها اعتمادا على منهج تحليلي تاريخي.