Communication through language performs a pivotal role in a human life as it sustains it and therefore essential. Of course, various means of communication like gestures and others can never replace the use of a language in a human life. A human being is a God’s creation, but a language is a human creation. The same information in one language can be communicated differently through different languages depending on culture, region, religion, politics and above all the society of the speaker of a particular language. The interaction between two persons of two diverse nations would be completely impossible due to the absence of knowledge of the other’s language with each other. Thus, the same situation extends itself to even at the level of a …show more content…
Similarly, Harish Trivedi offers a fourfold division of the Indian literature in translation. (i) Indic and Indological works, (ii) the translations of late ancient and medieval works of bhakti traditions, (iii) fictional works depicting realistic aspects of modern India and (iv) modernist writers translated into English (Trivedi: 1996: 51-52). G. N. Devy’s fourfold division of the history of translation includes: (i) the colonial phase (1776-1910), (ii) the revivalist phase (1876-1950), (iii) the nationalist phase (1902-1929) and (iv) the formalist phase (1912 onwards) (Devy 1993: 120). Devy is interested in the colonial historical context of translation activities, whereas Trivedi is interested in the cultural context, stating how translations were marked by aspiration and desire rather than achievement and performance. Further, Ramesh Krishnamurthy divides the history of translation in India into six periods namely: (i) The Ancient Period (c. 2500-800 BC), (ii) The Pre-Classical Period (c. 800 BC to AD 100), (iii) The Classical Period (c. 100 to 1000), (iv) The …show more content…
Partly because of the oral traditions and partly due to the destructions of innumerable texts because of weather conditions, several problems arise when the earlier history of translation is attempted. The history of translation in India has, according to Ritā Kothāri, three stages: “oral, written and printed” with “no mechanism for tracing the oral tradition of translation”. Further, she adds that “The written tradition. . . is rooted in medieval India, around the fourteenth and fifteen centuries, when excerpts from the Sanskrit scriptures began to travel into the ‘regional’ languages” (Kothāri 2003: 6-7). However, it is believed that, as Krishnamurthy notes, the first requirement “for inter-language communication in the subcontinent probably arose through trade” (Krishnamurthy 1998: 464). Kautilya, known as Chānakya (c. 370-283 BC), a minister to Chandragupta Maurya (c. 340-298 BC), in the 4th century BC wrote “a treatise on statecraft” indicating “the status that the translator might have had during this period” without the use of a word translator but “scribes” (Ibid: 465). Thus, this activity of translation as a discourse offers India more opportunities due to its multilingual status, whereas the possibility of translation in the West is less due to its monolingual status. Thus, it is noticeable that multilingualism offers benefits to the practice of translation simultaneously
Language is essential to every interaction and aspect in human’s everyday lives. Imagine a world without language, everyone will be mute and doesn’t have any connection with each other. Being able to communicate through language with each other forms bonds and that’s what make human different from any animal species. And language gives us a unique and diverse characters to each of us.
Language has been an integral part of human existence since the dawn of time. Our innate ability to communicate has guided the progress of civilization since its modest beginnings and facilitates our understanding of what it means to be human. The only practical way to thoroughly express one’s identity is through language, whether it be verbal speech or written text. It is only through this medium that we are able to fulfill our roles as a social people, who use discourse to cultivate relationships both on a personal and communal level. Language defines the human notion of self by revealing culture and beliefs, making individuality context-specific, and providing identity markers.
All parties seem to be agreed on one point, that the dialects commonly spoken among the natives of this part of India contain neither literary or scientific information, and are, moreover so poor and rude that, until they are enriched from some other quarter, it will not be easy to translate any valuable work into them…
In the article, the author’s methodology is of an opinionated aspect, he uses a mixture of primary and secondary sources like personal journals, records, magazines, and news outlet to influence his thoughts, to be able to write his article. As indicated, “The most "Indian-like" interpreters usually survived the longest...” (Fausz, 1987, p.64). In correspondence, the author’s
Language is a communication method that makes everything easy to communicate with others. The language barrier is the biggest challenge and hurdle of most people whom their English is a second language. Growing up in a family with parents that only speak another language could be viewed very similarly to a double-edged sword. This challenge with society forces people to learn the English language. Although there a lot of difficulties with the second language, eventually the transition between both languages would become easier by time and more practice. Starting to be able to comprehend the English language is the best way overcomes this barrier. Although these challenges were not easy to overcome, persistence, dedication and hard work would facilitate everything. Despite the fact that language is considered the biggest barrier, culture comes as a second harder barrier in means of communication. Effective communication with people of different cultures is especially challenging. Culture on the other hand, provides people with ways of thinking, seeing and hearing and, then understands the things around. Thus, the same word can mean different things to people from different cultures, even when they talk the same language. Stella Ting-Toomey describes how culture involves with cultural understanding where ach culture has its own rules about proper behavior which affect verbal and nonverbal communication. How close the people stand to each
When looking through animal history, we humans have praised ourselves for our exceptional ability to communicate in an advanced manner. Whether we are listening or speaking, humans have crafted language into a powerful tool that is boundless and flexible against other arts. Moreover, through the perspective of building civilizations, communication has been the foundation of community. As Language is our most advanced form of communication; to what degree of value do we hold it in our society? Throughout the seminars, groups of people explored the history and significance of how we perceive language and the hidden advantages or disadvantages it provides.
Language can be seen as a communication barrier for some. Sometimes it may be difficult to talk to a customer, distant relative, or just a person walking down the street asking for directions. Now imagine a world where every single human being spoke the same language; a place where your distant relative from another country suddenly speaks the same language as you and you can begin to appreciate or dislike them even more; where now you are connected to billions of people who you can easily communicate with; where one universal language can now progress humankind.
Language is a vital tool for human beings. Human language is a measure for communicating thoughts, ideas, and identity to one another. Cultural relations, economic dealings, and the shaping of friendships are all dependent upon language. While it could be viewed that today’s languages are the result of past language extinctions, the death of language signifies a loss much greater than just words.
All languages communicate in different ways. Our western culture rely heavily upon are technology to communicate between each other, in among the ?Ibo the art of conversation is regarded very highly, and proverbs are the palm-oil with which words are eaten?. These people were very proud of there language and they felt that it was a very highly important art which
Humans have been communicating since four million years. On the other hand, the birth of culture is estimated to have taken place about 35,000 years ago. Today, both culture and communication have evolved considerably and have become interdependent of one another, to the point that communication is considered to be a product of culture. Thus, our own culture has a deep impact on our thoughts and behaviors. Since each culture has its distinct aspects, intercultural communication can be the cause of conflict and disorder. There are three main issues which are at the root of the problem of intercultural miscommunication : language as a barrier, cultural diversity and ethnocentrism. I will analyze
Likewise, translation cannot be considered to interact with the reader, seeking to communicate the meaning of the original text as the content is not essential in our appreciation of the text. His question assumes the original and the translation as distinct categories, both of which, for him, are works of art. Apart from carrying messages and prolonging the value of texts, what is unique to translation is its potential to “express the central reciprocal relationship between languages”(72), its kinship to another language and its potential to bring out the pure language where the “mutually exclusive elements among languages can mingle and supplement one another” (74) and where ‘complementary intentions’ between two languages can be communicated. Therefore, the translator should not be restrained by the burden of relaying what the original means. Benjamin claims that “languages are not strangers to one another, but are, a priori and apart from all historical relationships, interrelated in what they want to express” (72).
Language is a system of communication which consists of a set of sounds and written symbols which are used by the people of a particular country or region for talking or writing. It is considered as an art because when used it able to help a person develop or create a certain picture in the mind. Language being an artifact of culture means that it is an interesting thing that is created by the people. It is an aspect of their way of life of the people. It also helps in development of the people as writers and intellects. As a culture it is a people’s way of life and therefore the impact it has to human beings cannot be under looked.
For all humans, language is the most common means of communication with others and it enables us to share our experiences and stories and to tell about our needs and feelings. For example, Yamamoto states that sociolinguistics see, it is ‘primarily through the use of language that people communicate with each other’ (1979: 146). We all speak one or more languages and as the main way of communication it is an important and vital part of our lives. There is many languages in the world and they differ from one another in many ways. But does the language we speak reflect to the way we see and experience the world around us? This paper will explore the question through the Sapir Whorf hypothesis and arguments for and against it.
There are those who have a difficult time expressing themselves with words. It is as though there is a communication barrier between people even if they are speaking the same language. The struggle for successful communication can be even harder if different languages are spoken. Even if there are no words spoken, communication between two people still occurs. Yiyun Li’s short story “A Thousand Years of Good Prayer” offers an excellent study in communication. This study includes examples of communication barriers and the successful aspects of communication revealing the ultimate theme: communication does not need to be verbalized to have a relationship
Re-tellings, translations, or transcreations of Classical Mahābhārata in English, vernacular, or any other language are the dominant literary medium mostly in Mainstream Culture to know about Mahābhārata – and one might add with this the medium of scholarly writings on Mahābhārata too.