The Ideology Of Cultural Exchange

Chris Baker (2000) stated that ideology constitutes the world views by which people live and experience the world, ideology forms the delighted categories and systems of representation by which social groups render the world intelligible” (p. 57).

The ideology of a translation, according to Tymoczko (2003), will be a combination of the content of the source text and the various speech acts represented in the source text relevant to the source context, layered to represent the cintent, its relevance to the receptor audience, and the various speech acts of the translation itself addressing the target context, as well as resonance and discrepancies between these two ‘utterances’.

Translation from one language into another has its own challenges,

It was the whole behavior model of a society. A nation has not only its own language, but also its own culture, which came into being under certain natural environment, historical conditions and social reality. The common culture gave birth to the common language. People from different languages needed to exchange ideas and such exchange must be followed by translation since language is the most important instrument for culture. So, it can be seen that culture and cultural exchange are the originations of translation, and translation is the product of cultural exchange. In other words, translation can never exist without culture. Translation and culture can never be separated. In the previous research in translation studies, many theorists limited their focus on the linguistics, emphasizing the shifting of linguistic form and the differences of the linguistic system. However, since translating activity was complex, involving many social and cultural elements, many issues involved in translating activity could not be explained or analyzed on the dimension of the linguistics. “Bassnet has pointed out that operating translating cannot neglect the body that surrounds it, so the translator treats the text in isolation from

For example, Moon’ states that reflection is “a form of mental processing with a purpose and/or anticipated outcome that is applied to relatively complex or unstructured ideas for which there is not an obvious solution.” Dewey suggests that reflection is “the kind of thinking that consists in turning a subject over in the mind, and giving it serious thought.” Boud et al. suggest that reflection in the context of learning is a generic term for those intellectual activities in which individuals engage to explore their experiences to lead to new understandings and appreciations. As such, reflection appears to be the “engine” that shifts surface learning to deep learning and transforms knowing in action into knowledge in reflection that changed current knowledge, experiences, and feelings into new knowledge. Baird and Henderson argue that this occurs because reflection allows one to gain the proper perspective on the field of action and to attain the understanding of the change in practice