شناخت الگوواره‌های فرهنگی و ادبی غالب در ترجمه‌های گلستان سعدی: تحلیل تطبیقی سه ترجمه از راس، رهاتسک و دوفرمری

قابلیت گلستان از حیث پذیرفتگی فرهنگی و نیز غلبۀ عناصر آزاد از فرهنگ و مبتنی‌بر منطق انسانی و همگانی در آن، شاخصه‌ای مهم است. در این مقاله، به‌منظور درک و دریافت بهتر این خصیصه، سه ترجمة معروف و قدیم از گلستان سعدی برای پژوهش انتخاب شدند؛ دو ترجمه به زبان انگلیسی از جیمز راس و ادوارد رهاتسک و سومی به زبان فرانسه از شارل دوفرمری. روش تحقیق مبتنی‌بر بررسی الگووارة ذهنی مترجم و نحوۀ درک مطلب و درجات پذیرش یا مقاومت در برابر آن است. بدین منظور از نظریات دو زبان‌شناس و مترجم، یعنی فرغال و آنتوان برمن، به‌گونه‌ای تلفیقی و براساس مبنایی نو استفاده شده و در انتهای بحث نیز نتیجه بررسی‌ها در ترجمۀ باب هفتم گلستان (در تاثیر تربیت)، به‌صورت کمّی ارائه شده است. نتایج این تحلیل، افزون‌بر مقایسه و ارزیابی ضمنی متون مقصد، نشان می‌دهد که در چهارچوب سه الگووارۀ مقید به فرهنگ، پذیرای فرهنگ و آزاد از فرهنگ، مترجمان در موارد بسیار کمی نسبت به فرهنگ زبان مبدا مقاومت نشان داده‌اند و غالباً الگووارۀ ذهنی آزاد از فرهنگ یا پذیرای فرهنگ، ساختار ذهنی آنان را شکل داده است؛ حتی موارد کم‌‌شمار مقاومت فرهنگی نیز تاثیر چندانی در کل دریافت آنان نداشته و خواننده به درک لازم و درست معنا رسیده است. همچنین در خصوص دو الگوی ادبیزبانی (یعنی همخوانی و ناهمخوانی)، موارد نسبتاً اندک عدول از هنجار زبانی بیشتر ناشی از بدخوانی متن یا نارسایی در ترجمه بوده است نه غرابت معنایی یا دوریابی لفظی در متن مبدا.

Understanding the dominant cultural and literary schemas in translations of Golestan: A comparative analysis of three translationsby Ross, Rehatsek, and Defrémery

Abstract Golestan by the great Persian poet, Saadi Shirazi, is a work of high importance due to its universally cultural acceptance as well as the predominance of culturefree elements in it, which are based on human and universal logic. Having a high degree of global acceptance also covers the cultural and indigenous dimensions of the work and could be the reason for its expansion and prevalence over the world. In this article, for better understanding this feature, three famous and old translations of Golestan were selected as the texts to be studied; two English translations by James Ross and Edward Rehatsek, and a third in French by Charles Defrémery. The research method is based on examining the translators’ mental schema, the way they understood the content, and the degrees of their acceptance or resistance to it. In this article, to understand the extent of Golestan’s universality, using Mohamed Farghal’s cultural model which was modified by combining it with Antoine Berman’s theory on the morphology of text distortion in translation, three translations of Golestan are compared to examine the degree to which each translator perceived the Golestan culturally. For that purpose, examples of translations are presented and explained to clarify the fourdimensional mechanism of this model. Then, the seventh chapter of Golestan, which is in the field of &The effect of education&, is fully examined and the effect of culture and literary language on the quality of these translations is measured. According to the results of the study, out of the approximate number of 800 sentences in the seventh chapter of Golestan, the number of sentences that have been translated in the form of the culturebound schema is not very noticeable. In other words, although translators, Ross (3%), Defrémery (2.5%), and Rehatsek (2%), have shown somehow adherence to their own culture reflected in their translations, and also there have been 2 up to 10 percent of literary and lingual inconsistency, these rates are negligible compared to the rate of other schemas (i.e. culturesensitive and culturefree); Ross (93%), Defrémery (95%) and Rehatsek (91.75%). (→table 1) Table 1. Ranking of translations based on the degree of culturalliterary proximity to the source text average Percentage of cultural accordance (sum of culturefree and culturesensitive)   Percentage of linguisticliterary accordance (consistent)   Name of translator   95% 97% 93% Defrémery 93% 96.5% 90% Ross 91.75% 94.5% 89% Rehatsek,   93%   Total average             The small contribution of culturebound schema and inconsistency, based on analyzed examples in the first part of the article, did not profoundly affect the understanding of meaning, and transmission of the concepts. Therefore, it can be said that from a cultural point of view, the contribution of culturefree schema in the first place, and that of culturesensitive in the next, are the highest. On the other hand, from a literary and linguistic point of view, the contribution of consistent cases is significantly higher than the inconsistent ones, often without any serious effect on the meaning transmission. Thus, Saadi’s Golestan contains a high level of human ideas common between ethnic groups beyond the indigenous, cultural and linguistic elements which have made it an everlasting popular work in the Persian language and the focus of the world’s attention.