An Najah National University 

Faculty of Graduate Studies 
 

 

 

 

 

 
 

 

Constraints on Translating Taboo 

Language in English Movies into Arabic 
 

 

 
 
 

By 

Yahia Aqel Abdullah Aqel 

 

 

 
Supervisor 

Dr. Fayez Aqel  
 

Co-supervisor 

Dr. Ayman Nazal 
 
 

 

This Thesis is Submitted in Partial Fulfillment of the 

Requirements of the Master Degree of Applied Linguistics 

and Translation, Faculty of Graduate Studies, An-Najah 

National University, Palestine. 

2016 





III 
 

Dedication 

This humble work is dedicated to the most precious people in my 

world, 

My parents, 

Mrs. Hiyam Abu Zayed and Mr. Aqel Abdullah, 

My two sisters, 

Mariam and Sarah, 

And my little brother, 

Hamza, 

For being such an inspiration and for their  

unlimited love, care and passion. 

 

 

 

  



IV 
 

Acknowledgment 

First and foremost, I wish to express my gratitude to the mighty 

Allah for helping and giving me the strength and patience to finish my 

humble thesis.  My sincere appreciation is also due to Dr. Fayez Aqel 

and Dr. Ayman Nazzal for their continuous encouragement and 

valuable guidance which helped me a lot in achieving my goals and 

writing my thesis.  I also wish to express my appreciation to my other 

supervisors regarding their names and positions for their help and 

support.  I would also like to thank my great teachers and professors at 

the Arab American University and An-Najah National University for 

granting me that honor to be one of their students and for offering 

their help and knowledge all the time. I shall never forget my amazing 

family, the most precious people in my world, for being such a great 

inspiration. I would like to thank and kneel for my mother, the apple 

of my eye, for her generous encouragement and prayers, my father, for 

being a helpful resource guiding me to the best, my sisters and 

brother, for being a delightful part of my life wishing me all the best.  

I also wish to thank my dear friends, classmates and colleagues for 

their kind support and for being such good listeners.  Last but not 

least, I shall never forget my lovely students, those troublemakers 

whom I dedicated my life to. I thank them for all the smiles and happy 

moments that we share together. Once again, I thank every single 

person who helped and supported me on this planet. I couldn‘t make it 

without you so I thank you from the bottom of my heart.  I love you 

all.  





VI 
 

Table of Contents 
Subject Page 

Defence Committee II 

Dedication III 

Acknowledgement IV 

Declaration V 

Table of Contents  VI 

Abstract  VIII 

Chapter One: Introduction. 1 

Introduction. 1 

Purpose of the Study. 3 

Statement of Problem 4 

Research Questions 4 

Significance of Study. 5 

Limitations of the Study. 6 

Definition of Terms. 7 

Chapter Two: Review of Literature. 8 

Introduction. 8 

1- Taboo Language. 9 

Constraints on Translating Taboo Language. -2 18 

Summary. 33 

Chapter Three: Methodology 34 

Chapter Four: Analysis of the Data 37 

Introduction. 37 

1- Culture. 39 

Religion. -2 33 

3- Norms, Beliefs and Ideology. 38 

4- Channel and Translation Institution. 45 

Conclusion. 48 



VII 
 

Subject Page 

Chapter Five: What is considered as Taboo Language in 

Arabic? 

49 

Introduction. 49 

- The ―F‖ Word: A Taboo? 55 

- Omission Procedure. 53 

- Translations of the Terms: Gay, Masturbation, God and Porn.  

Are They Protecting or Concealing? 

55 

Conclusion. 63 

Chapter Six: Discussion of the Findings 64 

Introduction. 64 

Discussion of the Findings. 64 

Chapter Seven: Conclusions and Recommendations 68 

Conclusions. 68 

Recommendations. 75 

References. 74 

Appendixes. 83 

 ب الملخص

 

  



VIII 
 

Constraints on Translating Taboo 

Language in English Movies into Arabic 

By 

Yahia Aqel Abdullah Aqel 

Supervisor 

Dr. Fayez Aqel 

Co-supervisor 

Dr. Ayman Nazal 

Abstract 

Movies translation became an international field where translators 

and subtitlers play a major role in translating and transferring culture from 

one language into another. This study sheds light on the constraints on 

translating taboo language in English movies into Arabic. It precisely 

discusses four main constraints which are: culture, religion, ideology and 

channel. The study also discusses what terms should or should not be 

considered as taboo in the Arab World by the Arab translator according to a 

fair argument drawn by the researcher;  explained through many examples 

from movies. It also sheds light on the impact of certain unsuccessful 

translations of taboo terms on the Arab target audience.   

This thesis is a qualitative study depending on descriptive 

approaches.  The researcher follows the techniques of a qualitative study in 

collecting and analyzing data depending on a variety of authenticated 

resources such as, books, journals, interviews, a questionnaire, magazines, 

articles and movies to draw a fair argument and reach reasonable findings 

and conclusions. The researcher concludes that Arab translators should take 

into consideration the four main constraints when translating taboo 



IX 
 

language in English movies into Arabic. Moreover, unsuccessful 

translations of taboo language or using unpreferable translation methods to 

translate taboo language can mislead the Arab audience and conceal reality. 

The researcher also provides a number of recommendations to help 

Arab translators avoid any misleading translations of taboo language and to 

respect the Arab target language culture at the same time.   

  



Chapter One 

Introduction 

Introduction: 

Translating movies became an important universal field where 

translators play a major role as agents to convey messages from one 

language into another. ―Cinema has been one of the greatest influences in 

our modern life, and it is also a form of art.  It is the combination of 

technology, business, entertainment and aesthetics; each and every one of 

these four has an important role in present day world and is also visible in 

the variation of its forms.‖ (Istiak: 2013, pp: 77)  

   Many recent works in translation studies have been interested in 

bringing the translator back into the picture. Whether this has taken into 

consideration the sociological context in which the practice of the translator 

is grounded or the historical circumstances in which activities of translators 

have evolved, there was an emphasis on translators as agents, as active 

presences in texts and cultures that they have shaped by which there are 

shaped. (Cronin: 2009) 

TV shows and movies are never a matter of some people showing up 

on TV for nothing.  Movies, for example, express language, history, 

culture, ideology, knowledge, beliefs, customs, religion, norms and so on.  

The process of movies‘ translation and the role of movies‘ translators has 



3 
 

developed and evolved since movies don‘t only represent languages, they 

represent different cultures and worlds.    

There are many issues and complications that face translators in 

general and movie translators in particular. This study is concerned with 

one main problem which is translating taboo language in English movies 

into Arabic. According to Oxford dictionary, a taboo word means: ―a word 

that many people consider offensive or shocking, for example because it 

refers to sex, the body or people's race.‖ This is a problematic issue where 

many Arab translators and even the audience wonder what kind of 

procedures must be taken into consideration to deal with such a language. 

Or why should the translation of a taboo word be like this in the subtitles.  

This study also focuses on the constraints that the Arab translator 

needs to take into consideration while translating taboo language in an 

English movie. There are certain important constraints such as culture, 

religion, norms, beliefs and ideology that the translator must take into 

account.   

Besides, this study discusses what should and should not be 

considered as taboo when translating an English movie into Arabic.  The 

researcher refers to what he calls taboo act which is totally different from a 

taboo word where the translator has nothing to do with the first one.  The 

study also classifies a number of commonly used terms in movies to 

ascertain what should be considered as a taboo term. 



3 
 

Moreover, the researcher sheds light on the influence that 

unsuccessful or different translations of taboo words may have on the Arab 

target language audience. Certain unsuccessful translations of taboo terms 

in movies can be described as misleading, confusing or reality concealing.   

Purpose of the Study: 

The study aims to shed light on a main important issue that concerns 

movie translators in general and Arab movie translators in particular.  The 

researcher is concerned with the issue of taboo language in English movies 

and its translation into Arabic. He defines what is meant by taboo 

according to certain resources and focuses on the constraints that face Arab 

translators when they translate such a language in English movies where 

they should be taken into consideration. 

   The study is also explains what should and should not be considered 

as a taboo term by Arab translators or translation institutions classifying a 

number of terms at the very end of the thesis. Moreover, the study 

discusses how different translations of taboo words and certain translation 

procedures for translating such type of language may affect the Arab target 

language audience.   
  



4 
 

Statement of the Problem: 

  Movie translators face a lot of problems while translating a movie 

from one language into another.  In this study, the researcher sheds light the 

problem of translating taboo language in English movies into Arabic.  

There are different constraints on translating such a language that will be 

discussed later on in this research. The researcher also discusses what is 

considered as taboo language and what is not in the Arab culture. Arab 

translators may reach inappropriate, confusing and misleading translations 

of certain taboo terms and that is a problematic issue. Therefore, Arab 

translators need to take the constraints imposed on taboo language which 

are discussed in this study into consideration.       

Research Questions: 

The study attempts to answer the following questions: 

1- Why don‘t Arab movie translators translate taboo words literally 

from English into Arabic? What are the constraints on translating 

taboo language from English into Arabic in movies?  

2-  What should be considered as a "taboo word" when translating an 

English movie into Arabic? And what should not be? 

3-  How do different translations of taboo words influence the Arab 

target audience?  

  



5 
 

Significance of the Study: 

The researcher sheds light on translating taboo language from 

English into Arabic in movies. He also discusses the constraints that need 

to be taken into consideration by the Arab translator when he translates 

such a language in order to reach an acceptable translation that fits the 

target language audience without offending them. These fours constraints 

can affect the translation and the target language audience as well.  In 

addition, the researcher sheds light on what shall be considered as a taboo 

term in Arabic according to a fair claim that he draws by providing certain 

examples. The translator may deal with a category of terms as taboo or use 

non preferable translation methods to translate such a language in a movie 

so the researcher points out what is considered as taboo language in Arabic.  

The researcher suggests some helpful procedures for Arab translators when 

translating taboo language in movies. There are different English, Iranian 

and Farsi studies that talked about translating taboo language in movies but 

none of them apply to the Arab status. This study is significant because: 

1- Arab translators should be aware of dealing with taboo language 

properly to reach a correct acceptable translation by the Arab 

audience.   

2- The researcher discusses the constraints imposed on translating taboo 

language in English movies to help the Arab translator in reaching a 

proper translation and let the Arab audience have an idea of what is 

going on behind the scenes and explain certain translations. 



6 
 

3- The researcher categorizes certain terms into ―taboo‖ and ―non 

taboo‖ to help the Arab translator during the process of translating 

taboo language in movies and which promotes cross cultural and 

mutual understanding.  

4- The study goes against certain translation procedures (according to 

context of course) like the omission of the translation or certain 

words of speakers. It recommends other procedures that may help the 

Arab translator as well. 

5- Different studies discuss taboo language and its translation in other 

cultures but none of them apply to the Arab World status which 

makes this study the first one to cover all constraints on translating 

taboo language in movies in the Arab world.      

Limitations of the Study: 

 The study is limited to the translation of taboo words and certain 

terms in: 

1- My Suicide movie, broadcasted by MBC MAX Channel.  

2-  I Pronounce You Jack and Henry movie, broadcasted by Dubai One 

Channel. 

3- Scream 2 movie, broadcasted by Dubai One Channel. 

4- Transformers 1 movie, broadcasted by MBC 2 Channel. 

5- CSI Miami series, broadcasted by Dubai One Channel. 

6- Immortals movie, broadcasted by Play Movies Channel. 



7 
 

7- Cold in July movie, broadcasted by an online movies‘ website 

Anakebnet.com. 

8- Zero Tolerance movie, broadcasted by an online movies‘ website: 

El7l.com 

9- The Crazy Ones series, broadcasted by Dubai One Channel. 

This selection of movies is chosen from different known TV 

channels and websites. The list includes a variety of movies broadcasted by 

two of the most famous Arab channels in the Middle East (MBC&Dubai 

One), where translations (subtitles) in general and the translations of certain 

taboo terms in particular, deeply affect the target language audience.  

Moreover, the above listed movies are considered international so the 

researcher examines the similarities and differences in these movies‘ 

translations from one channel and institution into another. The researcher 

sheds light on different successful and unsuccessful translations and 

classifications of certain ―taboo‖ terms in the above mentioned movies.   

Definition of Terms:  

SL: Source Language. 

TL: Target Language. 

Taboo Act: an act that is considered offensive and taboo in a certain 

culture. 

  



8 
 

Chapter Two 

Review of Literature 

Introduction: 

This chapter overviews previous literature and studies related to the 

topic of the study. Since this study is a qualitative one based on 

current/previous studies and theories, it is important to shed the light on a 

review of literature discussing the areas that concern the researcher in this 

thesis. The investigation through theoretical findings and studies is 

important for future researching.     

This review of literature covers the main aspects of the topic 

undertaken ―Constraints on Translating Taboo Language in English Movies 

into Arabic‖ and what different studies and theories argue about. 

This section is divided into the following sub-sections in which 

review of literature will be presented under two main headings: 

1- Taboo language. 

2- Constraints on Translating Taboo Language which are the following: 

a- Culture as a constraint on translating taboo words in English 

movies. 

b- Religion as a constraint on translating taboo words in English 

movies. 



9 
 

c- Norms, beliefs and ideology as constraints on translating taboo 

words in movies. 

The studies that dealt with the topic undertaken will be presented 

below. 

This thesis is concerned with the issue of taboo language and its 

translation in movies so it‘s important to shed light on valuable previous 

theories and studies that discuss taboo language. 

1- Taboo Language: 

Gao (2013) claims there are different types of taboo language. She 

classifies taboo language into varieties such as: 

a- Bodily excretions. 

b-  Death and disease. 

b- Sex. 

c- Four-letter words. 

d- Swear Words. 

e- Privacy. 

f- Discriminatory language which is divided into sexist and racist 

language. 

Gao defines each category giving examples to illustrate her point 

about different varieties of taboo language.    

  



15 
 

A. Bodily Excretions: 

In any language there are certain things that we must avoid 

mentioning. This applies to the words with such connotations as well. In 

English, the first of these that occur to people are words dealing with 

excretions according to Gao (2013). 

―In fact, except tears, all the words concerning bodily excretions are 

believed taboo. The earliest sayings of move the bowels and pass water are 

considered inelegant. And defecate and urinate seem to be the words used 

in hospitals. Thus some euphemisms find themselves in replacing them, 

such as answer the call of a nature, do one‘s needs. We ask where the ―rest 

room is, although we have no intention of having a rest. Powder room, loo 

and john are other ways to say toilet.  

Indeed, it is impossible to explain what a rest room is for without the 

use of roundabout ways or baby talk. It‘s where you wash your hands or 

where you pee or poo, which are already euphemisms. Here we see a 

semantic change involved as the expressions used often have little to do 

with the referents.‖ (Gao: 2013) 

B. Death and Disease: 

  Gao argues that people‘s fear of death leads to the fear of words with 

death or certain diseases connotations.   ―Many people believe words have 

great relations with what they symbolize, therefore if anything should 

happen to me means when I die. Instead of saying die, they use substitute 



11 
 

expressions such as pass away, go to his reward, answer the call of God, 

go home, to have a better place, depart and go west. Some serious diseases 

are also taboo topics. Cancer is said in a roundabout way as Big C or 

terminally ill.  So it is with the disease of mental disorder and intelligence 

deficiency. Their euphemistic sayings may be he is not all there, she is a 

little eccentric / a little confused.‖ (Gao: 2013) 

C. Sex: 

  According to Deng (1989, p.93), words having to do with anatomy 

and sex, and words even vaguely suggesting anatomical or sexual matters, 

have remarkable connotations, especially in American culture.  For 

instance, ladies of the nineteenth century could not bring themselves to say 

breast or leg, not even of chicken, so that the terms white meat and dark 

meat” were substituted. It was thought inelegant to speak of going to bed, 

and to retire was used instead. In the United States, the sexual revolution of 

the 1960s began to make it a great change. English-speaking countries tend 

to be freer and more tolerant of this in recent years. 

  People, particularly younger ones, feel freer than they once did to 

talk about sex-related subjects, masturbation, impotence, sexual activities 

of various kinds and human sex organs are more likely to be talked or 

written about than they were 15 or 20 years ago. It is the same with China 

in present day. Thus to make love, to have sex with, etc., which are slightly 

―dressed-up‖ terms, are not all uncommon in writing now. (Gao: 2013) 



13 
 

D. Four-letter Words: 

Gao states that people are more tolerant with such words like fuck, 

tits, damn, the so-called ―four-letter words‖. For instance, on the streets in 

London we could see the eye-catching shop name ―FCUK‖, which in fact is 

the abbreviation of ―French Connection United Kingdom‖. 

  In spite of the sexual revolution, these words are still considered 

improper in most conversations, even in written form. In 1963, Eric 

Partridge included fuck in his Dictionary of Slang and Unconventional 

English. Despite his use of an asterisk for the vowel ―u‖, the result was a 

storm of complaints to schools, libraries, and the police. Even today, the 

book is not always available on the open shelves of public libraries. An 

even greater frenzy took place in 1959, when the unabridged edition of D. 

H. Lawrence‘s Lady Chatterley‘s Lover was published, which contained 

several instances of the word. The edition was banned because of 

obscenity, and court cases followed. Later, the word quickly appeared in 

the daily press, and it has become widespread in the literary works. Despite 

the development of liberal attitudes, there is still a strong antagonism to the 

use of four-letter words in public speech; and they are still not always to be 

found in dictionaries. 

E. Swear Words:  

Taboo language can come in different forms and swearing is 

absolutely one of them. Gao argues that a remarkable variety of linguistic 



13 
 

forms can be considered as cursing and swearing. There are the complex 

and sophisticated expressions that may be found in religious, legal, and 

other formal contexts. At the same time, there are many daily examples of 

taboo language that express such emotions as hatred, frustration and 

surprise. The most common speech comprise single words or short phrases, 

conveying different levels of intensity and attracting different degrees of 

social approval. 

English examples range from the mild such as heck and dash, to the 

harshest one, fuck. In these social contexts swearing can become a 

dominant linguistic feature, with sentences often containing taboo words. 

Sex, excretion, and supernatural power are the main sources of swear 

words. Half of them relate to words referring to body parts and functions 

that societies considered taboo, such as ball and other four-letter words. 

Another half deals with the names of gods, devils, etc. like God, Dear 

Lord, By the holy sacrament, Heavens, Hell… 

F. Privacy: 

  One of the reasons behind taboo on questions about personal matters 

is that English-speaking people put a high value on privacy.   English has a 

saying ―A man‘s home is his castle‖, meaning a man‘s home is sacred to 

him; no one should come in without permission. So is it also with his life, 

personal affairs and private concerns? To ask questions concerning one‘s 

age, weight, income, marital status, politics, religion etc. would be 



14 
 

considered prying into individual‘s personal life, which is another form of 

invading a person‘s ―castle‖ (Deng: 1989, p.96). ―It‘s none of your 

business‖ may also reflect their value on privacy. 

Basically, you should not ask the following questions to an English 

or an American. How old are you? What’s your income? What’s your 

religion? Are you married? Where are you going? How much did you pay 

for that? Compared with English language, privacy does not sound familiar 

to Chinese people. Deng (1989, p.96) summarized two reasons. One is 

because of the close living arrangements of the Chinese. Villagers with 

scores or hundreds or more families densely packed in a small area have 

been typical of the Chinese countryside for centuries, which is quite 

different from the individual houses—often with a sizeable surrounding 

yard or garden for each—that have been characteristic of Western countries 

until comparatively recent times. Another reason may be the communal 

spirit or spirit of brotherhood that has long prevailed among the Chinese. 

Close contact and certain amount of mutual dependence and mutual 

concern mean that one person‘s affairs are also very much the affairs of one 

family, one‘s neighbors, and even the larger community that one belongs 

to. (Gao: 2013) 

G. Discriminatory Language: 

 In recent times, many people have a growing tendency to be 

sensitive to what is called sexist language and racist language. 



15 
 

Sexist language: 

1- According to Gao, sexist language in its present day means language 

that is prejudiced against the female. Studies of sexism in the English 

language began by American women concerned with the effects of 

language on people‘s attitude towards women, which prejudice 

against women and in favor of men. In speech and writing, for 

example, a person or a baby of unknown sex is referred to as he 

rather than she; the person (even a woman) presiding a meeting is the 

chairman. The history of our world is the history of mankind, not 

woman kind (Deng: 1989, p.98). Those words that are ―unmarked‖ 

usually refer to males. 

If referring to female, additional marks will be put before or after it, 

for example, waiter—waitress, hero—heroine, doctor—woman 

doctor. There is a distinction between Mrs and Miss in both English 

and Chinese, which is not paralleled by a pair of titles showing 

whether or not a man is married. This implies unfairly that it is more 

important for a woman than for a man to show whether they are 

married, in spite of the introduction of Ms. in English, there is a 

tendency which involves words that are clearly restricted in one sex 

or the other, with female words tending to have less favorable 

meanings. 

A class pair is master and mistress, where the male meaning is 

―good‖, and the female meaning is ―bad‖; specifically, a mistress is a 



16 
 

partner for extramarital sex. (Hudson, 2000, p.102) It reflects greater 

tolerance towards men in the sexual liberties. 

2-  Racist language Racism is the belief that some human races are 

inherently inferior to others. Racist language is that which shows a 

bias against certain racial or ethnic groups; it is the language that 

degrades or belittles them (Deng: 1989, p.100). In English language, 

much of the discrimination is against ―black‖, whether black people 

or black color. The color white generally stands for innocence, 

purity, cleanliness, chastity—all words with positive, pleasant 

connotations. On the other hand, the color black is associated with 

wickedness, evil, filth; e.g., blackguard, blacklist, black mark. A 

member of a family that others are ashamed of is called a black 

sheep, not a white sheep. Even a lie, if it is a white lie, is not so bad 

as an ordinary lie, or black lie. However, it is not just blacks who are 

called degrading names in the U.S. There are names for other racial 

or ethnic groups as well: Italians are called dagos; Jews—kikes; 

Poles—polacks; Chinese—chinks; Japanese—japs; etc. All of these 

are insulting names, reflecting strong racial prejudice (Deng: 1989, 

p.101). 

  Sometimes, one will hear racial remarks or ―ethnic jokes‖—jokes 

about the supposed stupidity or ignorance of certain groups. Such jokes 

may appear funny, but they are offensive nevertheless. In English, who are 

discriminated against most may be Dutch. In the seventeenth century, 



17 
 

Britain often fought with the Netherlands, so the word ―Dutch‖ has 

derogatory sense in many of its usage, e.g., double Dutch, to go Dutch, to 

talk Dutch, Dutch widow. Even swear words could not do without ―Dutch‖, 

for example, ―I‘m a Dutch if …‖. Same thing also occurs to French and 

people of other nations. We have following saying, to take French leave, 

Chinese copy, Spanish athlete, Irish bull, Though the progress in some 

respects in the long river of history has been considerable, English still 

retains sexism and racism. You are never too careful to offend others 

without realizing it. What is more important is to keep up with the language 

and develop the sensitivity to the feelings of those who suffer from the 

prejudice. Understanding the social injustice is a guarantee against racist 

and sexist behavior.‖ (Gao: 2013). 

Chaume (2004) talks about the process of translation within the field 

of movies and how movie or audiovisual text‘s translators should be aware 

of translation theories and discourse analysis at the same time specially 

communication skills which help in understanding the context to produce 

better translations in general and good translations of taboo words in 

particular. "The approach with which I attempt to analyze the audiovisual 

text is based, therefore, on joining together Translation Theory, Discourse 

Analysis and, especially, Film Studies and Communication Studies, and 

from there to conclude that the linguistic code, despite its predominant role, 

is but one more code at play in the construction and later transfer of 

meaning in audiovisual texts. As I have intended to show throughout this 



18 
 

article, for the translator, knowledge of all the signifying codes present in 

the audiovisual texts is extremely relevant. Apart from the descriptive 

analysis of these codes, the translator should be particularly interested in 

the incidence of the different signifying codes within the linguistic one, 

since this is the only code that can be manipulated at all. A translation that 

does not take all the codes into account can be seen only as a partial 

translation.‖ (Chaume: 2004, pp.22) 

2- Constraints on Translating Taboo Language: 

Chaume (2004) sheds light on our main issue of this study which is 

the constraints that translators need to take into consideration while 

translating a movie.  Since the study is concerned with translating taboo 

language which is considered an integral part of the whole process of 

translating a movie, agreeing on certain constraints that face movie 

translators is worth mentioning.  

Chaume states ―Leaving apart the articles published in Babel in 

1960, which inaugurate research in audiovisual translation, the first articles 

about audiovisual texts from a translation studies perspective centered their 

attention on those specific aspects of the texts that differentiate them from 

other types of texts. These were research papers that proposed a 

methodological approach based on the constraints which the translator 

faces when trying to transfer the information from an audiovisual text into 



19 
 

another language. It is worth mentioning, in this context, the pioneering 

works of Titford (1982) and Mayoral, Kelly, and Gallardo (1988).  

This latter work clearly points out the fundamental constraints that 

operate during the process of translation of audiovisual texts. 

Zabalbeascoa‘s model (1993) adds another dimension and contributes the 

idea of translation priorities (from a functional perspective), presenting a 

position that balances the position based on constraints. (Chaume: 2014)  

a- Culture as a Constraint on Translating Taboo Language in Movies: 

In order to understand the concept of culture and its relationship with 

the process of translation, it is important to shed light on several definitions 

of culture according to well known theorists, such as Newmark (1988), 

Toury (1978) and other respectful theorists such as Lotman (1978), 

Vermeer (1989), Bassnett (1980) and Nida (1964) who claimed that there is 

such a strong relationship between culture and translation and both can‘t be 

separated.  All definitions shall be discussed later on in this thesis (see 

chapter four: Culture). 

Vossoughi (2013) argues that translators should be careful when they 

translate taboo words where it should be acceptable by the target language 

audience culture.     

 ―Regarding the initial norms, translators try to produce acceptable 

translations of taboo words that fit into the target language and its culture.  

It seems that the translation of a taboo term can be a successful translation 



35 
 

when it fits the target language taking into consideration different 

constraints on translating such a language.‖ (Vossoughi: 2013).  

Davoodi (2007) argues that culture and the process of translation 

can‘t be separated.  Translators should be aware of the culture and context 

when they translate taboo terms. ―The role of culture in translation is 

inevitable. To translate taboo terms, euphemisms, metaphors, idioms, 

proverbs..., observing the cultures of both source and target languages is 

necessary. One thing should not be forgotten; to translate all above 

mentioned issues accurately, the translation should be done in the context. 

For instance; when a woman says she is going to powder her nose, or a 

man uses some phrases such as; drain the lizard and see a man about a dog 

both of them mean they are off to pee‖. (Metachat, 2007 cited in Davoodi, 

2007). ]…[ 

]…[ At last, translating the cultural terms is not such an easy task. It 

needs sever study and a complete knowledge and accuracy on the culture of 

both source and target languages. This paper is just a brief introduction on 

the translation of taboos and euphemisms." (Davoodi: 2007).  

Pardo (2013) explains how translators face a lot of troubles in 

translating a movie since they should pay attention to cultural elements in 

order to please their audience (the target language audience) specially when 

translating taboo words taking the censorship in the linguistic transference 

of Quentin Tarantino‘s (Swear) Words as an example.  



31 
 

―Translating a text and, moreover, translating an audiovisual text is a 

difficult task that has no definite solutions, but different opinions or 

approaches. One of the difficulties that the translator usually finds is the 

introduction of cultural elements to the translating concept since it is in 

such situations when adaptation comes into play, and it is at these moments 

that the translator faces the predicament of trying to please the entire 

audience and distributors, a task not easy to achieve.‖ 

Pardo also argues that a translator‘s job is to convey the original 

intended meaning and message from one language into another avoiding 

misunderstandings and cultural prejudices to seek naturalness.  However, 

the translator‘s interference in certain translations especially taboo 

language may cause a problem. 

"It is undeniable that the translator‘s point of view may constitute a 

problem when translating a text since it is difficult to remain unbiased 

when using certain words or expressions. This is the case with swearwords 

or bad language in general and is one of the additional factors, but not the 

only one, in Reservoir Dogs‖. (Pardo: 2013). 

b- Norms, Beliefs, and Ideology as Constraints on Translating Taboo 

Language: 

It is important to mention that there are differences and clashes 

between ideologies (Middle Eastern and Western Ideologies for example) 



33 
 

in order to have a good understanding of the constraints that face Arab 

translators when they translate taboo words from English into Arabic. 

   Cunico and Munday (2007) argue there are certain ideological 

differences between different cultures or ―Ideological clashes‖. Therefore, 

the translator must have a wider understanding of ideological clashes to 

reach a natural appropriate translation of a context.     

  Chung-Ling (2010) argues that ideologies play a major role in the 

process of translation where he emphasizes how translators think and act 

under ideological norms. 

―By observing and analyzing literature translation within the 

ideological framework, this research emphasizes how translators think and 

act under ideological norms in the receptor society. 

  Only few translators will select strategies out of their free will and 

personal preferences. In conclusion, by comparing and analyzing strategies 

of translating cultural references in different periods of time, this research 

has given full consideration to the impact of ideology on translation. 

Literary translation does merit an ideological examination and this supports 

the thesis that ideology, one of the variables, has governed the translator's 

choice of strategy and the overall translation performance.‖ (Chung-ling: 

2010).  

Hitti (1924) argues there are certain differences between Arab and 

Western Ideology. He illustrates the point providing several valuable 



33 
 

examples since he is considered as one of the first accounts in the US who 

is fully aware of the different ideologies. Hitti‘s examples and observations 

should be taken into consideration in order to fully understand the main 

gaps between the Arab ideology and the Western ideology. 

Nisbett (2003) also provides fair illustrations and analysis of 

different ideological back grounds between Arabs and Westerners.  He 

explains his claim through finding answers for certain questions related to 

the concept of ideology where their answers differ from one culture and 

group of people into another. 

Summary: 

The studies consulted dealt with the issue of taboo terms in general 

from cultural and ideological backgrounds. It seems that all of them 

covered taboo language respectively but it differs from one culture into 

another.  This study covers all cultural perspectives (constraints) and it 

seems it is the only study that examined constraints on translating taboo 

language in the Arab World.  The study also sheds light on what is taboo in 

this culture and what is not in others and that will promote cross cultural 

and mutual understanding without being offensive or insulting at the same 

time. 

  



34 
 

Chapter Three 

Methodology 

This study sheds light on two main problematic issues that may face 

Arab translators when they translate taboo language in English movies into 

Arabic. First, the constraints imposed on translating such a language in 

movies in order to reach an appropriate, clear and decent Arabic 

translation. Second, the issue of considering certain terms as taboo in 

Arabic. Therefore, the study discusses and analyses the raised question 

which is simply: What shall be considered as a taboo word in Arabic?  The 

researcher is totally immersed in the research seeking adequate analysis to 

explain his point of view. 

This research is qualitative; it is based on theories and previous/ 

current studies of literature. The researcher uses and applies the techniques 

of qualitative research to collect data. The researcher makes interviews 

with university academics, clergy men, TV channels‘ representatives and 

officials.  The researcher also refers to books and different documents that 

talk about the subject; he refers to different resources and references such 

as movies, books, articles, journals, interviews and magazines. In addition, 

the researcher distributes a questionnaire to 83 of Applied Linguistics and 

Translation M.A. program students and academics/English Department at 

An-Najah National University and translation B.A. students and university 

academics/English Department and English Language Center at the Arab 



35 
 

American University to analyze data and reach suitable findings. The 

questions were prepared by the researcher for the sake of this study and 

were given to a number of specialists in the English Department at An-

Najah University where all items were approved. 

Data collected is analyzed using the descriptive and analytical 

approach later on. The researcher explains the four main constraints 

(Culture, Religion, Norms, Beliefs, Ideology and TV Channel or 

Institution) on translating taboo language in English movies into Arabic 

and analyzed data through drawing a fair argument and claim based on 

many references and examples from movies and language.  The researcher 

also compares different translations of different TV channels (MBC2, 

MBC Max, Dubai One and Play Movies) to look for similarities and 

differences between them especially when discussing the second main issue 

of this study which is the consideration of certain terms as taboo in the 

Arab World. The researcher relies on different examples of translations 

from a variety of movies to reach to fair findings and conclusions.   

The researcher also discusses the analysis in details based on what he 

has reached and draws a fair point of view concerning the topic of the 

study. He provides certain recommendations for Arab translators to take 

into consideration during the process of translating taboo language. 

Movie translators and subtitlers should be aware of certain 

constraints when translating English taboo language into Arabic and make 



36 
 

a fair decision to consider terms as taboo in Arabic and to know on what 

bases. These two mentioned above issues are the concerns of the researcher 

and this study.     

 

  



37 
 

Chapter Four 

Analysis of the Data 

Introduction: 

This chapter starts with defining the term taboo and giving a glance 

on the history of the term as well. It presents the four main constraints 

which are imposed on translating taboo language in English movies into 

Arabic. First, culture which is the most important aspect that needs to be 

taken into account as a constraint on translating taboo language. It is like an 

umbrella that covers all other constraints. Second, religion which is a 

sacred holy reference for Arabs and a part of the culture that can‘t be 

ignored or avoided during the process of translating taboo words. Third, 

norms, beliefs and ideology which differ from one culture or language into 

another. Fourth, the channel or the institution itself which imposes certain 

instructions and constraints on taboo language translation in movies and 

TV shows. The translator must take these four constraints into 

consideration in order to reach an appropriate, clear, honest and direct 

translation of that type of language which is unacceptable to the target 

language audience.   

All problems and obstacles that face Arab translators when 

translating an English movie into Arabic language are considered as 

problematic issues in translation such as deciding the best translation 



38 
 

procedure, cultural misunderstanding, translating idioms, expressions, 

slang language and finding good equivalents, etc. 

   These above mentioned obstacles and many others can be seen as 

general problems that face translators in translating any piece of text not 

only a movie.  Therefore, the researcher sheds light on one important 

problem that concerns translators in general and movie translators in 

particular which is translating taboo language since it‘s more of a spoken 

language that the audience can hear in a movie rather than a written 

language that readers can find in a book. 

―The English word taboo derives from the Tongan tabu, which came 

to notice towards the end of eighteenth century.  According to Radcliffe- 

Brown: In the languages of Polynesia the word means simply 'to forbid', 

'forbidden', and can be applied to any sort of prohibition.  A rule of 

etiquette, an order issued be a chief, an injunction to children not to meddle 

with the possessions of their elders, may all be expressed by the use by the 

use of the word tabu.‖ ( Brown, R 1939 cited in Allan, K and Burridge, K:  

2006). 

According to Oxford dictionary, a taboo word means: ―a word that 

many people consider offensive or shocking, for example because it refers 

to sex, the body or people's race.‖ Although there is a taboo language in 

every single country all around the world that people share and use with 

each other, it is still considered a ―bad‖ and ―unacceptable‖ type of 



39 
 

language.  May Arab translators translate English taboo words literally into 

Arabic?  Are there constraints on translating such type of a language?  

An article in a 2009 issue of Polish Cinematographic Magazine Film 

was dedicated to this question. As the author says "But why do most of the 

channels censor their programs? They do it, because of regulations and 

potential punishment, because of ―their respect for the viewer."  He also 

added ―written swearwords are harsher than spoken swearwords.‖ 

(Zawada: 2008).  

  Since the researcher is concerned with translating English movies into 

Arabic, it is very important to discuss the major constraints that face Arab 

translators when they translate taboo language in an English movie into 

Arabic. 

1- Culture: 

Most of the constraints are derived from one main concept called 

culture. Newmark defines culture as ―the way of life and its manifestations 

that are peculiar to a community that uses a particular language as its 

means of expression‖ (1988:94) and according to Toury, ―translation is a 

kind of activity which inevitably involves at least two languages and two 

cultural traditions‖(1978:200).  In other words, culture is an important 

aspect that can't be ignored in the process of translation and the translator 

must understand the culture in order to be able to understand the language 

and vice versa.  According to Lotman ―no language can exist unless it is 



35 
 

steeped in the context of culture; and no culture can exist which does not 

have at its centre, the structure of natural language‖ (1978:211-32).  

Vermeer also states that "language is a part of culture‖ (1989:222) and 

Nida says ―differences between cultures may cause more severe 

complications for the translator than do differences in language structure‖ 

(1964:130).  Bassnett (1980: 13-14) adds and states that language is ―the 

heart within the body of culture‖ and Akbari (2013) claims that a good 

translator should be familiar with the culture and the social settings of the 

source and target language speakers.  He should also be aware of the 

different styles of speaking and social norms of both languages.  Hatim and 

Mason (1990) state the social context in translating a text is a more 

important variable than its genre.  Translation process takes a place in a 

socio-cultural context.  

It is also important to mention that there is intimate relationship 

between language and culture where language expresses cultural reality.  

―Language is the principle means whereby we conduct our social lives.  

When it is used in contexts of communication, it is bound up with culture 

in multiple and complex ways.  The words people utter refer to common 

experience.  They express facts, ideas or events that are communicable 

because they refer to a stock of knowledge about the world that other 

people share.  Words also reflect their authors' attitudes and beliefs, their 

point of view, that are also those of others.  In both cases, language 

expresses cultural reality."  (Kramsch, 1998)   



31 
 

Claire Kramsch in her book, Language and Culture 1998, also added 

that ―community members create experience through language where they 

give meaning to it through the medium they decide to communicate with 

one another so language embodies cultural reality‖.  To put it differently, 

what considers this word or that one as taboo is culture itself.  The users of 

language within a certain culture play a major role in giving it a meaning.  

The middle finger is just a part of the body and pointing to something using 

it is never an offensive sign until culture and the users of language decided 

it to be!  The word "cripple" was never a pushy disrespectful word, in fact 

it is mentioned in the Bible translations where Jesus healed the cripple, 

until culture and users of language decided it to be!  The word "black" 

refers to a color so wherever you see a black thing you say: It's black!  This 

is a black tree; black table, black shirt but never a black man since culture 

and other constraints decided it's discriminatory and racist! 

  James Harbeck argues that taboo terms are cultural specific and it‘s 

the users of language who decide it to be. ―Devil! Cancer-sufferer! Chalice 

of tabernacle! The reason I can say this is because I am writing in English, 

not Finnish, Dutch, or Québécois French. You might think that the 

definition of ‗bad‘ words would be similar around the world. You wouldn‘t 

be entirely right. Strong language – swearing, profanity, whatever you want 

to call it – is special‖ (Harbeck, 2015) 

There are universal taboo terms where all people agree on and there 

is cultural specific taboo language where it differs from one language into 



33 
 

another AND from one culture into another.  This explains why we see 

such differences between English and Arabic taboo language and how 

culture can be considered as the main constraint that face translators when 

translating such a language from one language into another.      

Culture is like an umbrella that covers different concepts which are 

considered as constraints that face translators in translating taboo words 

from English into Arabic which are: 

2-  Religion: 

Religion is something confidential and sacred in the Middle Eastern 

culture.  Arabs take religion as a reference for every single thing in life 

whether it's social, educational, legal, political or religious. 

  For Arabs in the Middle East, Islam, Christianity and Judaism are 

religions and references at the same time to judge whether a behavior or an 

act is allowed or forbidden, polite or impolite.  Since the researcher talks 

about translating taboo language from English into Arabic, then the 

translator should consider religion as one main constraint.  

  As it has been mentioned above, a taboo word is considered as a 

shameful offensive word so basically religion doesn't allow it or at least it's 

inappropriate in religion.  It is also important to mention that Islam is the 

dominant religion in almost all the Middle Easterner countries and the Arab 

World.  



33 
 

  The study sheds light on how religion views taboo language as well. 

   (Yousef: 2007) a Sheikh and an instructor at the Islamic Culture 

Department in Al-Khartoum University says that Allah ordered people to 

be good to each other and speak nicely to each other and to observe what 

comes out of their tongues. Moreover, Prophet Mohammad (PBUH) 

encouraged people to be good and to speak kindly to each other avoiding 

harmful or dirty language. 

: » فالمؤمن طاىر الجنان عف المسان؛ ليس بفاحش وال بذيء؛ قال النبي صمى اهلل عميو وسمم"

وأخبرنا أن شر الناس من تركو الناس « البذيء وال الفاحش وال المعان وال بالطعان المؤمن ليس
والجفاء في  اتقاء فحشو، وأخبرنا أن الحياء من اإليمان واإليمان في الجنة، والبذاء من الجفاء

النار، وأنو ما من شيء أثقل في ميزان المؤمن يوم القيامة من خمق حسن، وأن اهلل يبغض 
الفاحش البذيء. وقد أمرنا ربنا جل جاللو بأن نقول لمناس حسنا، وأن نطير ألسنتنا من البذاءة 

 في سخاب وال غميظ وال بفظ ليس: { والفحش، وفي صفة نبينا صمى اهلل عميو وسمم في التوراة
فعمى المسمم أن يتقي كل كممة قذعة } ويصفح يعفو ولكن بالسيئة، السيئة يجزي وال األسواق

 ت ِشيع   أ ن   ُيِحبُّون   ال ِذين   إن   { خبيثة تذىب مرؤتو وتنفر الناس من لقياه؛ وقد قال سبحانو
ِخر ةِ  ي االدُّن   ِفي أ ِليمٌ  ع ذ ابٌ  ل ُيم   آم ُنوا ال ِذين   ِفي ال ف اِحش ةُ  م مُ  و الم وُ  و اْل  م ُمون   ال   و أ ن ُتم   ي ع   } .ت ع 

أما حديثك في نفسك الذي ال تسمعو أذناك فإن اهلل تعالى ال يؤاخذك بو، وقد قال النبي صمى اهلل 
واهلل تعالى « تفعل أو تتكمم لم ما نفسيا بو حدثت عما ألمتي عفا تعالى اهلل إن: » عميو وسمم

 ".أعمم

     

In an interview with the acting chairman of Preaching, Guidance and 

Holy Quran Department in Salfit city, he said ―Islam is the religion of 



34 
 

perfection and prophet Muhammad (PBUH) is the last prophet and there is 

no way taboo language is considered appropriate or beloved in Islam.‖  

Sheikh Abu Nasser also provided certain verses (Ayat) and prophets‘ 

sayings (Ahadith) from the Holy Quran and Sunnah describing 

Muhammads‘ behavior and advising and ordering Muslims to be nice, 

polite and their speech should be   appropriate:    

  باهلل من الشيطان الرجيم، بسم اهلل الرحمن الرحيم: ذاعو 

نََّك َلَعمى ُخُمٍق َعِظيٍم(. )سورة القمم، اآلية:    (.4)َواِ 

―And thou (standest) on an exalted standard of character‖ 

Chapter(Surah) 68 The Pen - Al-Qalam: Verse 3 

 الَِّذيَن َآَمُنوا ََل َيْسَخْر َقوٌم ِمْن َقْوٍم َعَسى َأْن َيُكوُنوا َخْيًرا ِمْنُيْم َوََل ِنَساٌء ِمْن ِنَساٍء َعَسى َأنْ ﴿ َيا َأيَُّيا 
اِن َوَمْن َلْم َيُتْب يمَ َيُكنَّ َخْيًرا ِمْنُينَّ وَََل َتْمِمُزوا َأْنُفَسُكْم وَََل تََناَبُزوا ِباْْلَْلَقاِب ِبْئَس اَِلْسُم اْلُفُسوُق َبْعَد اإْلِ 

 ) . 11الحجرات: اية ) َفُأوَلِئَك ُىُم الظَّاِلُمونَ 

―O you who believe! Let not some men among you laugh at others: 

It may be that the (latter) are better than the (former): Nor let some women 

laugh at others: It may be that the (latter are better than the (former): Nor 

defame nor be sarcastic to each other, nor call each other by (offensive) 

nicknames: Ill-seeming is a name connoting wickedness, (to be used of 

one) after he has believed: And those who do not desist are (indeed) doing 

wrong.‖ 

Chapter (Surah)9 The private apartments سورة الحجرات - Al-Hujraat: Verse 11 



35 
 

 ]83ةمن اآلي { ]البقرة:َوُقوُلوا ِلمنَّاِس ُحْسناً { 

―And speak fair to the people‖ 

 Chapter (Surah) 2 The Cow سورة البقرة - Al-Baqara: Verse 83 

 ]53َيُقوُلوا الَِّتي ِىَي َأْحَسُن{ ]اإلسراء: من اآليةَوُقْل ِلِعَباِدي {

―Say to My servants that they should (only) say those things that are best‖ 

Chapter (Surah) 17 The night journey سورة اإلسراء - Al-Isra: Verse 53 

 ]33]اإلسراء: من اآليةَوَل تَْنَيْرُىَما َوُقْل َلُيَما َقْوًَل َكِريمًا{ {

―Say not to them a word of contempt, nor repel them, but address them in 

terms of honor‖ 

Chapter (Surah) 17 The night journey سورة اإلسراء - Al-Isra: Verse 23 

 ]15َوَأمَّا السَّاِئَل َفال تَْنَيْر{ ]الضحى:{

―Nor repulse the petitioner (unheard)‖ 

Chapter (Surah)93 The morning hours سورة الضحى - Ad-Dhuha: Verse 10 

َذا َخاَطَبُيُم اْلَجاِىُموَن َقاُلوا َسالمًا{ ]الفرقان: من اآلية{  ]63َواِ 

―And when the ignorant address them, they say, "Peace!"‖ 

Chapter (Surah) 25 The Standard سورة الفرقان - Al-Furqan: Verse 63 



36 
 

These verses from the Holy Quran show how Allah orders Muslims 

to sound appropriate when they speak and to avoid harsh rude language.  

They also carry the same message for different contexts and situations.  For 

example, Muslims should speak nicely with the parents, beggars, ignorants 

and so on.  Moreover from the Sunah: 

سنكم صمى اهلل عميو وسمم: "خياركم أح عن عبد اهلل بن عمرو رضي اهلل عنيما قال: قال رسول اهلل
 .(1975متفّحشًا". )رواه الترمذي  أخالقًا، ولم يكن النبي صمى اهلل عميو وسمم فاحشًا وَل

سبابًا وَل فّحاشًا وَل عن أنس بن مالك رضي اهلل عنو قال : "لم يكن النبي صمى اهلل عميو وسمم 
 (.6531لّعانًا؛ كان يقول ْلحدنا عند المعتبة : ما لو ترب جبينو؟!". )رواه البخاري 

وعن عائشة: "أن رجاًل استأذن عمى النبي صمى اهلل عميو وسمم، فمما رآه قال: بئس أخو العشيرة، 
و وانبسط إليو، فمما انطمق وبئس ابن العشيرة. فمما جمس تطّمق النبي صمى اهلل عميو وسمم في وجي

الرجل قالت لو عائشة: يا رسول اهلل حين رأيت الرجل قمت لو: كذا وكذا، ثم تطّمقت في وجيو 
وانبسطت إليو! فقال رسول اهلل صمى اهلل عميو وسمم: يا عائشة؛ متى عيدتني فّحاشًا؟! إّن شّر 

 (.3591، ومسمم 6533. )رواه البخاري الناس عند اهلل منزلة يوم القيامة من تركو الناس اتقاء شره"

َمْيُكْم َفَقاَلْت َعْن َعاِئَشَة َرِضي المَُّو َعْنَيا َأنَّ َيُيوَد َأَتُوا النَِّبيَّ َصمَّى المَُّو َعَمْيِو َوَسمََّم َفَقاُلوا: السَّاُم عَ  (( 
يَّاِك َواْلُعْنَف َعاِئَشُة: َعَمْيُكْم َوَلَعَنُكُم المَُّو َوَغِضَب المَُّو َعَمْيُكْم،  ْفِق َواِ  َقاَل: َمْياًل َيا َعاِئَشُة َعَمْيِك ِبالرِّ

ي ِفيِيْم َوَل َواْلُفْحَش َقاَلْت: َأَوَلْم َتْسَمْع َما َقاُلوا، َقاَل: َأَوَلْم َتْسَمِعي َما ُقْمُت َرَدْدُت َعَمْيِيْم َفُيْسَتَجاُب لِ 
 .)) ُيْسَتَجاُب َلُيْم ِفيَّ 

 

ُروَن َما اْلُمْفِمُس؟ َأِبي ُىَرْيَرَة رضي اهلل عنو، َأنَّ َرُسوَل المَِّو َصمَّى المَّو َعَمْيِو َوَسمََّم َقاَل: " َأَتدْ  وَعنْ 
َوَسمََّم: ى المَّو َعَمْيِو ، َقاَل َرُسوُل المَِّو َصمَّ ََل ِدْرَىَم َلُو َوََل َمتَاعَ : اْلُمْفِمُس ِفيَنا َيا َرُسوَل المَِّو َمْن َقاُلوا



37 
 

، َشَتَم َىَذا، َوَقَذَف َىَذا ، َوَيْأِتي َقدْ اَلِتِو َوِصَياِمِو َوَزَكاِتوِ اْلُمْفِمُس ِمْن ُأمَِّتي َمْن َيْأِتي َيْوَم اْلِقَياَمِة ِبصَ "
، َفِإْن ْن َحَسَناِتوِ ، َوَىَذا مِ وِ ْقَتصُّ َىَذا ِمْن َحَسَناتِ ، َفَيْقُعُد َفيَ َك َدَم َىَذا، َوَضَرَب َىَذاَوَأَكَل َماَل َىَذا ، َوَسفَ 

، ُأِخَذ ِمْن َخَطاَياُىْم َفُطِرَح َعَمْيِو ، ثُمَّ ُطِرَح ِفي َما َعَمْيِو ِمَن اْلَخَطاَيا َفِنَيْت َحَسَناُتُو َقْبَل َأْن ُيْقَتصَّ 
 .، وَقاَل : َحِديٌث َحَسٌن َصِحيحٌ " ] أخرجو مسمم والمفظ لمترمذيالنَّارِ 

There are certain verses from the Bible as well that show how 

important to speak nicely, to be polite and to avoid harmful taboo language, 

for example: 

7 “
Thou shalt not take the name of the LORD thy God in vain; for 

the LORD will not hold him guiltless that takes his name in vain.‖ 

Exodus 20:7 King James Version  

33 
―Again, you have heard that it was said to the people long ago, ‗Do not 

break your oath, but fulfill to the Lord the vows you have made.‘ 
34 

But I 

tell you, do not swear an oath at all: either by heaven, for it is God‘s 

throne; 
35 

or by the earth, for it is his footstool; or by Jerusalem, for it is the 

city of the Great King.
36 

And do not swear by your head, for you cannot 

make even one hair white or black. 
37 

All you need to say is simply ‗Yes‘ or 

‗No‘; anything beyond this comes from the evil one.‖
 

Matthew 5:33-37New International Version (NIV) 

 



38 
 

In Turah, there are certain verses that talk about avoiding using harsh 

words in general.  In fact there is a verse where the punishment for using 

offensive language with parents is killing! 

 .َوَمْن َشَتَم َأَباُه َأْو ُأمَُّو ُيْقَتُل َقْتالً " ―

 31:17 سفر الخروج

17 
―Anyone who curses their father or mother is to be put to death." 

Exodus 21:17 

In summary, and after over viewing verses from religion and 

speaking to clergy men, all three divine religions: Islam, Christianity and 

Judaism advocate avoiding harmful, offensive and inappropriate language.  

The three religions call people to respect each other and speak kindly and 

nicely. Therefore, religion is one important constraint imposed on 

translating taboo language since it is a reference for the vast majority of 

Arabs to depend on.       

3-  Norms, Beliefs and Ideology: 

  The process of translation can never be separated from ideology.  

Both depend on each other in order to transfer the whole clear image from 

one language or culture into another. ―Translation cannot be separated from 

ideology. The core reason is that ideology is often coded in the linguistic 

expression (Purtinen, 1998), so translation that engages in a transfer from 



39 
 

one language into another language is selected as an effective tool of 

ideological operation." (Ling: 2010).  

  Lopez and Caro (2014) argue that ―Ideology is indeed a most elusive 

concept. As in the case of the term equivalence, it is an everyday concept 

familiar to most laypeople, one of those terms that pervades our daily 

discussions but escapes an easy definition. Every ordinary citizen will 

probably recognize the term and be happy to use it without a hint of 

hesitation. But when asked what they really understand by ideology, they 

will most likely provide very different answers. Some may relate it to their 

political stance; others may use it to define their value-systems and 

worldviews; a few others may find it fervently tied up with their religious 

beliefs. The term is associated to sets of beliefs, assumptions, and values 

and this makes it, indeed, highly controversial‖. 

Despite the fact that there are Easterners and Westerners who may 

share the same hobbies, eat same dishes, wear same clothes and speak same 

languages, there is still a big gap between East and West. Rudyard Kipling, 

the English poet and writer, says "―OH, East is East, and West is West, and 

never the twain shall meet, till Earth and Sky stand presently at God‘s great 

Judgment Seat."  If some Americans eat Lebanese Tabula and a group of 

Arabs have burger for dinner that doesn't mean both cultures are the same.  

"There are significant differences between Eastern and Western cultures 

and philosophies.  The social structures, attitudes of individuals and groups, 

philosophies, and many other characteristics are observably different 



45 
 

between East and West" (Sheedy: 2011). Nisbett (2003) provides a 

thorough analysis of these differences.  Some of the main differences are 

summarized in the table below. 

Certain differences between Eastern and Western ideologies.  

Expression East West 

Sense of self Weak Strong 

Sense of 

interdependence 

(group) 

Strong Weak 

Attitude and 

focus 

Holistic Analytical and detailed 

Life control The world is complex and 

we have poor control over 

events. 

The world operates by 

rules and can be 

analyzed and controlled 

Universal God? No, there is a universal 

truth 

Yes 

Visual attention Background Foreground 

Since Culture can be simply defined as a group of people who share 

the same language, norms, origins, geographical area, traditions and 

ideology, it's very important to shed the light on norms, traditions and 

ideology as constraints that face translators when they translate taboo 

language into Arabic. 

   East and West share different norms, habits and traditions where the 

translator should be aware of both cultures he/she is dealing with.  

Translating a movie is never a process of translating word by word rather 

than translating a whole culture with suitable equivalents that fit the target 

language and has the same effect on the TL audience as the source 

language has on the SL audience. 



41 
 

    Philip K. Hitti, a well- known American academic of Syro-Lebanese 

origins who taught many years at Princeton University where he 

established one of America's first programs in the Middle Eastern studies, 

draws a comparison between the Easterner and the Westerner in his book 

America in the Eyes of an Easterner, Or Eight Years in the United States 

(1924).  He says" The Easterner imagines paradise as a place of rest for the 

righteous where they will retire from work, enjoy the quietness and serenity 

of the place, and the most they will do is pray and sing hymns.  As for the 

American, if he is at all as religious as the Easterner, he will imagine 

paradise as a place of work and noise, full of offices and establishments, 

where there is an assigned job for everyone, and everyone has to work and 

work hard, nonstop." (Hitti, P. 1924 cited in Abdel-Malek, K. 2000)  

Hitti concludes the differences between the Easterner and Westerner 

ideology as the following ―the Easterner is an idealist; a romantic; his main 

concern is with the afterlife and his salvation in the afterlife.  The 

American, on the other hand, is a mentalist, a pragmatist; his main concern 

is with this world and with how to improve it.  For this reason, the 

Easterner has become the world's teacher of literature (or good manners) 

and its spiritual master.  The American, on the other hand, has become the 

master of the world's land and the commander of the seas.‖ 

   Philip Hitti also draws an example to show the differences between 

both ideologies and ways of thinking ―were the American to stand and 

watch the waters that separate Brooklyn from the rest of New York, he 



43 
 

would think of building a bridge on which trains and cars can pass, 

carrying people and goods from one side to another.  But were the 

Easterner to stand and watch the same waters, he would probably compose 

a poem.  Were the American to watch Niagara Falls, he would think of how 

to convert the water power into electric power with which the adjacent 

towns would be lit and trains and cars be run.  As for the Easterner, he 

would probably sing a traditional song in honor of the beautiful falls.‖ 

(Hitti, P. 1924 cited in Abdel-Malek, K. 2000).   

It is also important to note that the previously mentioned examples 

and observations about Arab ideology were not meant to mock the Arab 

culture or state that Westerners and Americans are smarter than Arabs.  It is 

just a fair explanation and illustration of how ideologies differ from one 

culture/language into another.  

  Translators in general and movie translators in particular should 

think of taboo language according to the standards of a certain culture and 

its ideology.  A term like mother fucker or pimp is considered as a taboo 

term in English and Arabic, but the impact that this term has on both 

different cultures is different because of the ideology and beliefs.   This 

taboo term may be used by some groups of people, teens and gangs in the 

West as matter of joke.  Some Americans for example would greet each 

other saying: ―Wus up mother fuckers" or‖ Hey mother fuckers" while you 

may get in a serious physical fight with most Arabs if you use that term for 

greeting or at all!   



43 
 

The translation of that term in formal Arabic ― ابن العاىرة يا " or " يا ابن
 in slang has a serious aggressive impact on Arab audience.  It's not "الشرموطة

even accepted among friends, peers or in a family chat in the Arab culture.  

The words dog, sheep and mouse for example are never taboo in most 

contexts in Western cultures and ideologies.  In fact, Westerners may feel 

happy and proud if they are referred to as dogs, sheep or mice.  To call 

someone a dog in America for example means he is loyal and has a strong 

sense of smell.  Calling someone a mouse there may indicate he knows 

everything since mice move from one place into another carrying all the 

news.  Although the word sheep may have a negative connotation referring 

to being a follower, to call a little boy a sheep there may refer to him being 

fuzzy, cute or having soft skin or hair.  However, these words are 

absolutely taboo and real insults in the Arab culture and ideology if they 

are used for humans.  To call someone a dog is insulting in the Arab World  

and reflects that he is barking and he is an animal not a human being!  

Calling an Arab a sheep means he is a pussy or a coward and telling 

someone he is a mouse means he is little, stink, smelly and dirty.  

James Harbeck, in his article, (Mind Your Language!  Swearing 

Around the World) on BBC elaborates the idea giving other examples. 

―Animals can be dirty too, and are used in many insults, but animals are not 

normally near the morality-based social control structures, so they‘re not 

usually what we think of as swear words – except when they come from 

veiled references, as with Mandarin guītóu (turtle‘s head, standing in for 



44 
 

penis). Likewise, mental deficiency is widely looked down on, but while 

insults the equivalent of ‗idiot‘ are common enough, it‘s only in a culture 

such as Japanese that it makes one of the most popular ‗bad words‘ (baka). 

Social control structures differ somewhat from country to country, but they 

are, after all, developed by the same human animal on the same planet. It‘s 

the same magma bubbling up.‖ (Harbeck: 2015). 

  Briefly, the ideology of a certain culture and a group of people 

should be taken into consideration when translating movies from one 

language into another.  The translations may not seem different since dog, 

sheep and mouse are normally translated into their Arabic equivalents, but 

these words in movies would have different impact on the target Arab 

audience when translated based on the differences of ideologies.     

  According to online dictionaries, ideology can be defined as ―the 

body of doctrine, myth, belief, etc., that guides an individual, social 

movement, institution, class, or large group‖ or ―a system of ideas and 

ideals, especially one which forms the basis of economic or political theory 

and policy.‖ Destutt de Tracy, a French philosopher, defined ideology as 

―systems of ideas, especially with the social, political or religious ideas 

shared by a social group of movement‖. (Shahsavar and Naderi :2015) 

   Hawkins (2001) defined ideology as the source of human conflicts 

and regarded ideology as a phenomenon like language which humans are 

engaged with in their lifetime. Mason (1994 p.25) defined ideology as ―a 



45 
 

set of beliefs and values which inform an individual‘s or institution‘s view 

of the world and assist their interpretation of events, facts, etc‖.  Arabs 

translators should take cultural constraints into consideration when 

translating taboo language from English into Arabic where it will be 

accepted by the Arab target language audience.  

4-  Channel and Translation Institution: 

The study have already discussed the main constraints that face Arab 

translators when they translate taboo language in English movies into 

Arabic which are culture, religion, norms, beliefs and ideology.  Another 

constraint which should be taken into consideration by Arab translators and 

known by the Arab audience is the channel or the institution itself.  

  This constraint doesn‘t stand by itself since it is totally related to the 

previously discussed constraints where the channel or the translation 

institution imposes certain rules and instructions on the translator himself 

so the translation of taboo terms fit the Arab target language audience 

according to all mentioned constraints. 

However, the channel and the translation institution are the ones who 

should be held responsible for all translations of taboo words in a movie.  

The study‘s intention is not to criticize the channel‘s translation rather than 

shedding the light on what goes behind the scenes within the process of 

translating taboo words in an English movie. 



46 
 

The channel itself has certain procedures where it imposes a kind of 

censorship on all its shows, programs and movies in general.  The 

translation‘s institution also plays a main role in imposing certain rules and 

instructions on movies‘ translators themselves so the translation doesn‘t 

harm the Arab target language audience. 

It is worth mentioning that these certain procedures, rules and 

instructions differ from one channel into another which affects the 

translation indeed.  What may be forbidden or not allowed by one Arab 

channel may be absolutely fine for another and vice versa.  For example, 

the translation of taboo language in movies like Ted or I Pronounce You 

Jack and Henry by Dubai One channel is different than the translation of 

MBC 2 channel since Dubai one is considered more conservative while 

MBC 2 is more open minded.   

In an interview with the responsible person for censorship in MBC 

channels,   he said ―The channel and the translation institution in general 

are main constraints that translators must take into consideration when 

translating taboo language.  The channel imposes a certain policy on the 

translation institution which also imposes certain instructions on the 

translators themselves.  Besides, there is a strict censorship on movies and 

their translations by the channel itself.  For example, a kissing scene –

between a male and female- in a movie broadcasted by MBC2 shall not be 

longer than three seconds. Moreover, no homosexual stories, kissing scenes 

or gestures are allowed.‖ 



47 
 

He added ―When it comes to taboo language, there are certain terms 

that are considered taboo by MBC2 and Dubai One channels and their 

translation institutions such as: fuck, bitch, whore, mother fucker, asshole, 

dick, faggot, gay, etc.  These terms are translated into Arabic in a very soft 

way, sometimes using euphemistic language, where their translations don‘t 

harm the Arab target audience.  The rest of taboo terms are translated 

according to the policy of the channel and the instructions of the translation 

institution without harming or offending the Arab audience.‖ 

Movie translators need to pay attention to all constraints in order to 

produce a suitable translation for the Arab audience.  It is worth mentioning 

that it is not the duty of the translator alone but there are policies and 

instructions that are imposed on translators by the channel itself. ―Believe it 

or not, even the owner of the MBC channels, Al-Walid Bin Talal, himself 

interferes in the process of translating movies sometimes!‖ said the 

responsible person of censorship in MBC Channels.  He ended his 

interview saying, ―Briefly, our crew in MBC2 whether they work in the 

censorship or as translators, created their own maxim which says: don‘t 

dress up the movies and don‘t let them be naked!‖  In other words, what he 

is trying to say is MBC2 Chanel holds the stick from the middle where it‘s 

not extremely strict or extremely free but in between.   

  



48 
 

Conclusion:  

There are four main constraints imposed on translating taboo 

language in English movies into Arabic.  First, culture which is considered 

the umbrella that covers other constraints since taboo language differs from 

one culture into another. Second, the religion which is an absolute 

reference for almost all Arabs.  Third, norms, beliefs and ideology which 

are three main concepts that the translator should be aware of in order to 

reach a coherent appropriate translation. Fourth, the channel and translation 

Institution which impose certain instructions on translating taboo language 

into Arabic.  Therefore, Arab translators need to take these main constraints 

into consideration while translating taboo language in English movies into 

Arabic to reach a translation that fits Arabs.  

  



49 
 

Chapter Five 

What is considered as Taboo Language in Arabic? 

Introduction: 

It's difficult to count all words in a language and categorize them into 

different classifications, because culture is wide with no boundaries.  

Taboo language differs from one culture into another. 

   If the word fuck is considered as taboo in the Middle Eastern culture 

(which is also considered taboo in the West BUT mainly for kids only- in 

terms of movies of course), the word nigger is an offensive taboo word in 

the Western culture.  The researcher here tries to explain a fair point of 

view.  As the researcher explained earlier, a taboo word is ―a word that 

many people consider offensive or shocking, for example because it refers 

to sex, the body or people's race‖ according to Oxford dictionary.  

  Therefore, terms or phrases like mother fucker, suck my dick, bitch, 

fuck you, cunt, pimp, moron, etc… are considered harmful taboo words in 

the Middle Eastern culture where the translator needs to take the respected 

mentioned constraints into consideration in order to have a good respective 

translation that fits the Arab target language. But what if a word is 

considered as what the researcher refers to as "a taboo act" not a taboo 

word? 

 



55 
 

- The “F” Word: A Taboo? 

  It is important to discuss the term fuck in particular since it is 

somehow the most common ―taboo‖ word known and recognized by the 

Arab audience especially in movies.  The researcher here is trying to make 

a fair claim arguing that the translation of the term ―fuck‖ should not 

always consider ―fuck‖ as taboo. The term itself in English is taboo; 

however, the translation of term is not always a translation of a taboo word.  

What may consider certain terms as taboo or not is the context itself.  Since 

this study is concerned with translating taboo language in English movies, 

the context and the intended meaning are what may consider all terms in 

general and the term  fuck in particular as taboo or not.  When some actor 

in a movie faces a lot of troubles or loses his pocket and shouts ―Fuck!‖ it 

doesn‘t really mean the literal meaning or the verb fuck which means ―have 

sex‖.  Here, the word fuck according to this context is a synonym of other 

words like damn or shit or gosh which means he is complaining about 

something and not satisfied with it. Therefore, no wonder why Arab 

translators translate the word fuck in this particular context into ―تبا‖ in 

movies.  However, in other contexts that term fuck may really be abusive, 

insulting or harsh for the audience and doesn‘t really mean damn.  Having 

a couple on bed shouting ―let’s fuck‖ doesn‘t mean damn.  When someone 

shouts ―I will fuck you and your father and I will spit on your grave!‖ 

doesn‘t mean damn either.  Therefore, and in this particular context, the 

Arab translator needs to find the best equivalence of the term fuck in Arabic 



51 
 

with less harsh impact on the Arab audience and regarding the meaning 

intended by the speaker.   

  Steven Pinker, a Canadian-American cognitive scientist, linguist and 

psychologist says ―In English, all the transitive verbs for sex are taboo.  

John verbed Mary is a transitive verb with a direct object, whether John 

screwed Mary or John fucked Mary both are taboo.  There are polite terms 

in English like John had sex with Mary or John made love to Mary or he 

went to bed with Mary. These are intransitive verbs with a preposition.‖  

Pinker also addresses the term fuck and some of its usages saying ―fuck 

you‖ is a kind of a mysterious sentence. No one knows what it means.  If 

you ask the people they will say ―We don‘t know!‖ Does fuck yourself 

mean get fucked? I am going to fuck you? And also it doesn‘t fit the syntax 

of English.  Fuck yourself is grammatical but fuck you is not. I think what 

happened is that in the transition from religious to sexual swearing and alot 

of idioms that made sense on religious backgrounds, people just took out 

the religious word and put in a sexual word instead even if it made no 

sense!  So damn you makes sense and means May you be damned  لعنة اهلل"
 but when people didn‘t literally believe that you can send someone to عميك"

hell, they needed a word with the same emotional punch. They took out 

damn and put in fuck and that‘s why a lot of English idioms don‘t make any 

sense like close the fucking door it‘s not like the door is having sex!  Just 

like holy fuck which makes no sense at all.‖  (Pinker: 2010). 

 



53 
 

- Omission Procedure. 

In movies, a number of translators try to avoid or not to translate or 

conceal the meaning of terms like sex, gays, virginity etc. thinking that they 

are protecting their Arab target language audience by doing this.  The 

researcher thinks that the previously mentioned examples can be 

considered as "taboo actions or beliefs" in the Middle Eastern culture not 

"taboo words". 

   It is a fact that Arab culture considers homosexuality, adultery and 

lesbians as wrong conditions that go against culture, religion, ideology and 

beliefs.  However, the translator is not or at least should not be considered 

as a politician who imposes laws or a clergy man or a priest who judges 

behaviors. He is supposed to be a person who deals with language and 

culture; he is someone who is supposed to convey the clear suitable image 

and meaning from one language or culture into another.  

  The researcher thinks that if such words like gay or virginity have 

formal equivalents and translations that don't harm the target language 

culture or audience, then why not?  Why do a number of translators try to 

avoid translating such terms in movies or translate them in a misleading, 

confusing and sometimes weird way? 

The researcher provides few examples of both cases.  First case, 

taboo words that need to be translated into a suitable respectful way that fit 

into the target language culture and ideology.  Second case, ―Taboo acts‖ 



53 
 

that need to be considered as non-taboo words when translating a movie 

since there is a formal equivalent that exists in the target language.   

The researcher also gives examples of omission translation 

procedure that is used by some translating institutions or translators (the 

omission of the taboo word's translation).  According to the examples that 

will be provided later on, deletion of a translation may mislead the 

audience or conceal the true meaning.  

  The researcher doesn't recommend that translators don't respect the 

constraints and translate taboo words literally than attempting to find a 

close equivalent to the taboo word in the target language instead of 

confusing the Arab audience by deleting or omitting the translation.   

In a movie called My Suicide broadcasted by MBC MAX, which is a 

well-known Arab channel, the phrase I am not the cunt, you are the cunt! 

was translated into   

 "انا لست.... بل انت......"

where the word cunt was omitted and replaced by the dots and sometimes 

the audience can't find subtitles to read at all while two speakers in a movie 

are cursing or insulting each other.  

  The responsible person for censorship in MBC Channels adds 

―Whatever term the translator is suspicious about, delete it and move on so 

you are not in trouble or a matter of accusation later on!‖ which the 



54 
 

researcher thinks is very cruel and dishonest since there is an Arabic formal 

equivalent for all taboo words and the translation needs to be honest and 

clear. 

However, the researcher agrees on the procedure of omission in 

certain cases where deleting the translation of a taboo word will not affect 

the intended meaning or add to the translation.  For example, a phrase like 

Shut the fucking door! can be simply translated into Shut the door!    اغمق"
 in Arabic without dealing with the term fucking sense this is intended الباب"

meaning and it will not add to it.  The same thing is in Zero Tolerance 

movie where a cop says ―Wherever he goes, you go! He takes his piss, you 

hold his fucking dick! Do you understand?”  Here, there is no need to 

translate every single word if the true meaning, intention and message can 

be conveyed clearly without mentioning certain taboo words like fucking or 

dick.  Therefore, a translation like "د قضاء حاجتو ىل وتكون متواجدا معو حتى عن
 will be a clean decent translation in comparison to a weak تفيم؟" 

inappropriate one like "عند قضاء حاجتو تحمل لو قضيبو ىل تفيم؟"  . 

   Some of the audience just wonders why translators try to translate 

taboo language into a very smooth euphemistic language.   

In fact, translators have no problem in translating taboo language 

literally, but again one more time, would it be accepted by the Arab target 

audience?  Would it be accepted to translate I’ll fuck you into ―سأضاجعك" 

instead of "تبا لك" or Suck my dick into قضيبي" العق  "instead of "اغرب عن وجيي"? 



55 
 

  Asking the question why translators don't translate English taboo 

language literally into Arabic is like asking why do Arab movie channels 

cut off sex or kissing scenes in an English movie and both have the same 

answer which is cultural constraints.     

  Although Arabs have their own taboo language, it is unacceptable to 

be shown or heard on TV while it's mostly fine in the West unless it's not a 

children or family movie. There is a cultural gap between the Middle 

Eastern and the Western culture that we can't deny.  What is absolutely 

legitimate in the West maybe absolutely forbidden in the Middle East.  So 

how far the translator can go on adapting or using one-to-one equivalent 

when translating a movie and that's why translators have to respect these 

constraints and take them into consideration when translating from English 

into Arabic. 

- Translations of the Terms: Gay, Masturbation, God and Porn.  

Are They Protecting or Concealing? 

Moreover, translating words like gay or virginity into non sense in 

Arabic language and in a way that can confuse the audience while they 

have appropriate formal equivalences in Arabic language  just because of 

the Arab ideology about both terms doesn't mean both terms are taboo 

words. 

  For example, in a movie called Now I pronounce you Jack and 

Henry for the actor Adam Sandler which was shown by Dubai One channel 



56 
 

which is another known Arabic channel, the term gays in the movie which 

was mentioned many times in the movie was translated into " ونالمضطرب    " 

"the confused or sick" in Arabic which doesn't make any sense at all.  

  The whole movie talks about how two straight male friends have the 

idea of pretending that he and his friend are homosexuals and sign a paper 

announcing they are a gay couple in order to get benefits from Gays Rights 

Union, to get money, and to find place of residence and so on since they are 

broke.  

    This weak translation can mislead the audience, If the viewer was an 

Arab who doesn't know English language and who is not familiar with the 

term gay or homosexual and he totally depends on the Arabic subtitles, 

he/she would be so confused.  He/she would wonder why did those men 

assign a paper announcing they are "sick" according to the weak Arabic 

translation or why do Americans offer money or a place of residence to 

"sick confused"  people instead of sending them to jail or a clinic?! 

Again, the same term gay in Scream 2 movie on the same channel, 

Dubai One, was translated into ―منحرف‖ pervert which is even worse.  The 

translator here translated a non-taboo word into a taboo word.  The term 

pervert may refer to homosexuals in the West in certain contexts but still is 

a taboo word while gay is not.  Moreover, a simple question shall arise 

here: On what bases did Dubai One Channel translate the term gay in one 



57 
 

movie into ―المضطرب‖ ―mentally abused/sick‖ and into ―المنحرف‖ ―pervert‖ 

in another movie?  Isn‘t there a certain standard for translating such terms? 

Speaking of the term gay and back to the ―unsuccessful‖ procedure 

of omission that the researcher discussed earlier (see pg. 53), another 

example of a misleading omission of the term‘s translation occurred in The 

Crazy Ones TV series on Dubai One Channel.  In one of the episodes, 

Sydney goes in a date with Dylan where all of her friends knew he was 

homosexual but they didn‘t tell Sydney the truth.  At the end of the episode 

and after showing a lot of scenes and translating a language between Dylan 

and other guys sending an obvious message to the Arab audience that the 

guy is homosexual (ex: body language, touching, using terms when he 

refers to men like flirting, kissing, hot, etc…), comes the scene where a 

friend of Sydney decides to confess and tell her the truth by literally saying 

―Sidney, I want to tell you that Dylan is gay!” and the channel cuts that part 

out jumping into another scene!  Dubai One Channel allowed Sydney‘s 

friend to say ―Sydney, I want to tell you that Dylan is‖ and then cut the 

whole scene out without even a translation for the term gay jumping into 

another scene where Sydney starts crying about it and her friend comforts 

her!  Now as an audience member, what kind of questions would you have 

in mind?  In fact, it happened that the researcher himself watched that 

episode with his family.  His mother just asked: What happened? Does 

Dylan have cancer so that‘s why Sydney crying? And his father replied: 

No, Dylan is gay but the channel cut it out!  What a stupid thing to do!  



58 
 

You delete a translation of a term but you leave all that homosexual flirting 

scenes during the episode?!  

The researcher is not defending or justifying the act of 

homosexuality rather than resisting an unclear translation that can mislead 

and conceal the meaning, not protecting or respecting the target audience 

culture.  

The term gay is not considered as a taboo word but a taboo act in the 

Middle East.  In fact, there is a formal standard equivalent for the term 

"gay" in Arabic which is ― اذ جنسيشمثمي الجنس او   " and it's used in different 

fields and texts such as the Holy Quran where gays was mentioned as 

 The whole plot of the movie is talking about "homosexuality" and  ."لوطيين"

the channel doesn't have a problem in showing the movie to the people but 

it does have a problem with the word gay.  It doesn't make any sense at all.  

Speaking of the term gay and its Arabic translation in movies, the 

translation of this term in Scream movie, broadcasted by Dubai One 

channel, is another example of an unfortunate translation. The translator 

translated the phrase ―I assume he is gay‖ into ―I assume he is a pervert‖ 

― أنو منحرفباعتقد  ‖ which is like adding insult to injury from the perspective 

of the researcher. Here, the translator or the channel considered the term 

gay inappropriate and unjustified so it was translated into pervert which is 

worse. What the translator did was actually translating a non-taboo word 



59 
 

into a very insulting taboo word, pervert instead of having the formal 

Arabic equivalent of the term gay or at least being creative about it.  

  As the study argues, gay is not a taboo word but a matter of fact 

words like faggot, freak, dick sucker and pervert are deep insulting and 

rude taboo words in the English language. 

 Another example in Transformers 1 movie which was broadcasted 

by MBC 2, an Arab movie channel, "Danny, are you masturbating?" was 

translated into‖ ىل تستمتع بوقتك؟ داني  ―Danny, are you having a good time? 

Are you having fun?” which makes it worse of course.   

The translator intended to make the term masturbation, which is 

considered as a bad, unhealthy and maybe unmanly habit that goes against 

religion somehow in the Middle Eastern culture, sounds  more appropriate 

to the target language audience ignoring the fact that what he did was not 

mentioning the literal translation of the term masturbation to the Arab 

audience because he thought it's something offending but at the same time 

defending the whole act of "masturbation" by that concealing translation 

"having fun". 

  Moreover, the term "masturbation" is not considered as a taboo word 

in the Middle East, maybe the act but not the word, it's used in different 

fields specially medicine like the term onanism and it has a formal Arabic 

translation which is " ءاستمنا  ". 



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In an interview with the official responsible for censorship in MBC 

Channels, and after asking him about this movie and this translation in 

specific, he replied back by a very strange and shocking answer saying 

―When did you watch the movie?  I mean on what time?  Yes, this is our 

translation of the term ―masturbation‖ but maybe if you watch the movie at 

midnight it will be different!‖  

  After asking the censorship responsible person for more explanation 

he replied, ―Listen, maybe we translate masturbation into having fun or  

 for the Arab audience but if you watch the movie at a late time  "يستمتع بوقتو"

of the day where most Arab watchers are supposed to be sleeping, you may 

find the translation you are looking for! "استمناء"!‖  

Maybe this is not a direct point to the issue of the best and proper 

equivalent for the term masturbation in Arabic language, but the researcher 

wonders: does MBC2 protect its Arab audience by one translation in the 

afternoon and let them sink in sins by another one at midnight? If MBC2 

rejects a certain translation of a taboo term, why show that translation on a 

late time of the day? This is just a matter of fooling the audience and 

messing with their heads. It does not even give MBC2 a fair excuse to 

reject the literal translation of masturbation  "استنماء" since it may be used at 

a late time of the day!  

  Another example, in one episode in CSI MIAMI TV series on Dubai 

One, the suspect replies to the police officer, "No, I didn't sleep with Miss. 



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Erica." That phrase was translated into ― شيئالم افعل ليا  َل " "I didn't do 

anything to her" which changes the whole meaning.  Yes, the translator 

tried to be smart not to mention the "sleeping" part to the Arab audience but 

he replaced it with "I didn't do anything to her" and that changes the whole 

dialogue.  Saying, "No, I didn't sleep with her" shows that the speaker has 

no relationship with Miss. Erica (who was the victim) or at least they are 

just friends not lovers, while saying "I didn't do anything to her" is like 

justifying a crime he never made or accused of. 

Even the word God is considered as a taboo word for some 

translators or institutions when translating a movie if it does not refer to the 

one and only mighty God or Allah. 

   In The Immortals movie, which was broadcasted by an Arab movie 

channel called Play Movies, the translator translated the word "Gods" in the 

phrase "The Gods won't hear you" لن يسمعك اَللية""  into " لن يسمعوك" into 

Arabic omitting the word itself and replacing it by a pronoun "They won't 

hear you" and " Poseidon, the God of the seas" into "بوسايدون ممك البحار" 

replacing the word God by king which is considered as a bad translation.  

First, replacing the word Gods by a pronoun means there is an omission of 

the translation because the pronoun they has no antecedent, so it's 

meaningless.  Besides, God doesn't mean king so that wasn't even a close 

equivalent.  Second, even if the translator wants to respect the culture of the 

Arab target audience where Arabs don't believe in polytheism and they 



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mainly believe in one mighty God, the target audience has the right to 

know what the movie is really talking about.   

The word God is never a taboo word in Arabic language and Middle 

Eastern Culture and since the movie isn't an Arabic movie that use the term 

God in an inappropriate way that may offend Arab people, then why not 

translating and conveying the culture and beliefs of the movie? Most Arab 

schools and universities teach different literature courses about the Iliad, 

Greeks, Trojans and the twelve Gods of Olympus.  Then why concealing 

the truth because of a wrong assumption that "God" should be translated 

into "king" to protect the target audiences' beliefs and ideologies while 

many Arabic books about the Iliad and the twelve Greek Gods were 

published such as " قديمةفي اليونان ال واْلبطالاَللية  " for Nihardet, A. 

      One more example, in a movie called Cold in July in an online 

Arabic movies website called Anakeb.com, ―Do you have some porn 

movies?‖ translated into" ىل لديك بعض اْلفالم اَلجنبية؟‖ ―Have you got some 

English movies‖ and this is considered as manipulation of text.  
  



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Conclusion:  

Naturalness is the main goal of any translation process that all 

translators do their best to achieve. The translator‘s main role is to convey 

the intended meaning from one language into another regarding the 

existing culture of the target language audience. However, a misleading 

translation or a personal interference in translating texts in general and 

taboo language in particular may cause problems.  The researcher classifies 

certain terms and provides certain examples from English movies to show 

how a misleading or an unsuccessful interference or translation of a taboo 

term can lead to a whole misunderstanding. If the term has a formal 

equivalence in the Arabic language then why the unsuccessful interference; 

if the term gay means شا ذ in Arabic then why translate it into pervert or 

sick. The researcher also sheds light on what terms are considered taboo by 

some Arab channels which should not be taboo. 

After discussing the examples above, there is a fair question that 

needs to be raised:  May a wrong translation of taboo words affect or 

mislead the target language audience?  The answer is: Yes, indeed. 

  



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Chapter Six 

Discussion of the Findings 

Introduction: 

In this chapter, the researcher sheds the light on certain findings 

through his analysis of the data. He discusses the importance of such 

findings where translators need be aware of to promote the process of 

translating movies in general and taboo words in particular. Translators 

play a major role in translating movies because they don't deal with 

language only rather than conveying a whole culture taking into 

consideration what is suitable for the target language audience. 

Discussion of the Findings:  

  It‘s a vital necessity for Arab translators to take ―culture‖ as the first 

important constraint that may face them when translating English movies in 

general and English taboo words in particular into Arabic.  Translators 

should understand the culture of the source language (which is English in 

this case) in order to come up with a proper translation that would fit the 

target language (Arabic) and its audience maintaining the same intention, 

message and culture of the source language.   

As it was mentioned before in chapter four, culture is the umbrella 

that covers all other constraints especially in the field of translating movies.  

In other words, all other constraints (religion, norms, beliefs, ideologies, 



65 
 

and channel) are a part of culture and derived from it. Therefore, 

understanding the SL culture properly by the Arab translator will help him 

to: 

1- Promote the translation where it fits the TL culture properly without 

affecting the SL culture or changing it. 

2- Avoid undeliberate offence on the side of the receiver. 

3- Avoid certain mistakes by translators such as changing the meaning, 

confusing the TL audience or concealing reality sometimes.    

According to this study, it has been also clear that there are a variety 

of constraints that face Arab translators besides culture (or derived from 

culture) which are religion, norms, beliefs, ideology and translation 

institution. All four constraints are major problems that the translator 

should be aware of in order to have a proper decent translation at the end. 

It is also worth mentioning that considering what a taboo term is and 

what is not in the Arab World is not haphazard. Translators shall not decide 

randomly what a taboo term is in English movies according to their own 

perspectives with respect. The researcher cannot deny that there are certain 

constraints that stop and sometimes forbid the translators from translating 

taboo terms literally so they won‘t harm the Arab audience. However, if an 

English term has its own formal Arabic equivalence and it is commonly 

used among Arabs then why do Arab translators consider it taboo? (See 

chapter four for more examples and further details). 



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According to a questionnaire that was distributed to 83 male and 

female of Applied Linguistics and Translation M.A. program students and 

academics-English Department at An-Najah National University and 

Translation students and academics- English department at the Arab 

American University, the results are as below: 

Question 
Yes 

Frequency 

Yes 

Percentage 

No 

Frequency 

No 

Percentage 

1- Are there constraints on 

translating taboo 

language in English 

movies into Arabic? 

83 100% 0 0% 

2- Do you think Arab 

translators should 

translate English taboo 

words literally – word 

by word- into Arabic? 

4 4% 79 95% 

3- Is omission –of a taboo 

word translation- a 

preferable procedure in 

translating English 

movies into Arabic? 

18 21% 65 78% 

4- As a translator, would 

you translate the term 

"gays" in an English 

movie into "confused 

people" "المضطربون" in 

Arabic? 

3 3% 80 96% 

5- As a translator, do you 

consider terms like 

"virginity" "sex" 

"homosexual" "lesbian" 

"sperm" as taboo 

language when 

translating an English 

movie into Arabic? 

40 48% 43 51% 

According to the results mentioned in the previous table, 100% of 

translation students and academics believe that there are different 



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constraint