t: In his article, "Cultural Studies and Cultural Text Analysis," Urpo Kovala discusses the role of textual analysis in cultural studies. He begins with a sketch of different conceptions of textual analysis within cultural studies by pointing to differences in the concepts of text and context themselves. Next, Kovala explores the reasons for including textual analysis as a category and method in cultural studies and in humanities and social sciences scholarship generally. Finally, Kovala sketches briefly a model for the cultural analysis of text where his main point is that the argument about the incompatibility of cultural studies and textual analysis is untenable today. Instead, what is needed now is a heterological, multi-level, and perspectival notion of both text and context.
Foucault says that, once we assume the idea of "author" as an individual creator, what do we think by "work". Foucault realized writing as interplay of signs arranged less according to its signified content than according to very nature of the signifier. As Foucault wrote: “that today’s writing has freed itself from the theme of expression”. He said that a writer's individuality is removed by writing, and with this idea he turned the literature into discourse because we see "author," as the function of language and become a part of the structure of texts. As he claimed: “Perhaps it is time to study discourses not only in terms of their expressive value or formal transformations but according to their modes of existence.
For instance, according to Hönig, “because of the nature of language and of communications and because of cultural difference, a translator must be visible in a translation, there is no other way” (in Koskinen, 2000, p. 98). Hermans (2000) believes that the illusion of equivalence is what makes translators invisible, though they might have worked very hard on creating such an
Currently, the population movement of globalization brings a huge cultural and linguistic difference between western and eastern education. In order to seek for the best method to match the contemporary education system, people begin to consider the standard of the best education. People start to analyze the advantage and the shortcoming of the education under the wide range of cultural background. The following essay is going to discuss the way that educational institutions use to turn cultural diversity into an asset rather than a disadvantage from the angle of analyzing the educator’s action. Besides, it will focus around 3 main aspects: attention on the definition of cultural diversity, the difference of the cultural milieu and curriculum
paradigm. Boundaries are disappearing and distinctions are being lost. The sharp outlines that were once distinctive now fade and become blurred. As translators we are faced with an alien culture that requires that its message be conveyed in anything but an alien way. That culture expresses its idiosyncrasies in a way that is 'culture-bound ': cultural words, proverbs and of course idiomatic expressions, whose origin and use are intrinsically and uniquely bound to the culture concerned.
Usually when reading text one incorporates how the text inspires feeling within to criticize the text but new criticism explains that this alter our perception of the literature. This also expands to the authors intentions, the text should not be based on the author and what he intended. Text can be self-relying and self-referential according to the technique of
Paradigms are ways of perceiving the world in terms of both the problems that can be addressed and the evidence that may have a bearing on their solution, says, Margherita Ulrych, a translation scholar. He continues, when the existing paradigm accumulated so many defects that it essentially becomes untenable, the paradigm is challenged and replaced by new ways of perceiving the world. Translation studies also witness profound paradigm shifts in recent years along with literature, linguistics, social studies, cultural studies etc. This shift is from strictly comparing the original source text with the target text to descriptive translation studies, where many fundamental issues pertaining to historical, social and cultural compulsions which
Its function is to develop cross-cultural constructions while at the same time bridging and underlining the differences”. They consider that intercultural translation is the indispensable operator of differentiation being neither an automatised process nor a complete creation and the combination of functional and innovative aspects should always be accounted for as a choice characteristic of the translator’s function. They view translation as “the individually and interculturally motivated choice according to target language socio-cultural norms of a target text by a mediator among sets of homologically related paraphrastic options” (Hewson and Martin
Raising this question that “why do current approaches to narrative have this blind spot when it comes to the translator’s voice? Why do we, as readers, prefer to ignore this ‘other’ discursive presence? (p. 43, writer’s emphasis), Hermans argues that the reason lies in the cultural and ideological construct of translation in Western culture: “translation as transparency and duplicate, as not only consonant but coincident and hence to all intents and
The postcolonial devotion to identity and culture is the idea that they have their own vital features which are resistant to those of others. Contrarily proclaim ‘fixity’ for identity and ‘authenticity’ for culture postcolonialism takes their historical depictions for their legitimate uses in more fluid postcolonial contexts. Postcolonialism admits the potentials that are dangers and chances contained in these rapid transformations in identity and culture particularly with respect to historical western views of natives as the modern barbarians. To clarify these points let’s see Orientalism. According to Said, Orientalism is a technique of power centered in languages and method of translation of the identities, cultures, and religion of the Middle East.