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The article explores the involvement of bilingual texts comprising a source and its interlinear translation in Islamic educational practices in 19th- and 20th-century Sumatra. Such texts occur among the so-called kitab kuning, materials dealing primarily with the principles of Islamic faith, jurisprudence, and ethics that have been traditionally used for teaching in Indonesia's Islamic schools. Written in classical Arabic, these texts are sometimes provided with translations to Malay or other languages between the lines. The article addresses two cases demonstrating occurrence of this practice in manuscripts containing Islamic doctrinal texts that were often used for teaching beginners: an anonymous versified 'aqīdah originating from late 19th-century Aceh and a copy of Umm al-barāhīn by al-Sanūsī (d.1490), from Palembang of around the same period. The manuscripts under discussion appear to demonstrate different types of interlinear translation from Arabic to Malay, i.e. phrase-by-phrase and word-by-word. The article argues that both types combine literality with interpretation, which allows the assumption that interlinear translation was used as a tool for teaching both the Arabic language and the basics of Islamic doctrine. [ABSTRACT FROM AUTHOR]

Copyright of Lublin Studies in Modern Languages & Literature / Lubelskie Materialy Neofilologiczne is the property of Maria Curie-Sklodowska University, Department of German & Applied Linguistics and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Bulletin of the L.N. Gumilyov Eurasian National University. Philology Series is the property of L.N. Gumilyov Eurasian National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Metaphors, which represent the understanding and interpretation aspect of language, are an important means of expression in daily communication as well as rhetoric. Metaphor, which is a figurative language type, is used to express a concept in a more vivid, lively and distinctive way. In forming a metaphor, firstly, a concept is determined and a relationship is established between two different concepts through various means such as comparison, association and approximation, initially based on similarity. Metaphors are also widely used in the language of religion, directly impacting social life. In this context, metaphors are a natural part of Quranic rhetoric. Translating such expressions poses various linguistic and semantic challenges due to cultural and linguistic differences between the source and target languages. The main aim of this study is to draw attention to the difficulties mentioned by conducting a comparative analysis of metaphor translations in Turkish Quran translations made in different geographies and periods. In this context, various types and features of prominent metaphors in the holy Quran were identified, and the obtained data were analyzed in light of conceptual metaphor theory, also utilizing interpretations. The focal point of the analysis is how metaphors in Turkish Quran translations are handled in different periods and geographies. The identified metaphor examples were evaluated through a comparative method diachronically and synchronically. As a data source, translations of the Quran into Turkish from the Karakhanid Turkish period onwards, including Khwarazm Turkish and Old Anatolian Turkish periods, and a translation made in contemporary Turkish were utilized. [ABSTRACT FROM AUTHOR]

The idea of keywords was introduced in Raymond Williams' seminal Keywords. A Vocabulary of Culture and Society (1976), and has since had a profound influence on research in multiple fields. This article explores what the idea of keywords might contribute to the study of interlinear translations from Arabic into Javanese. The interlinear translation, which presents an Arabic text with a word-for-word Javanese translation appearing between its lines, is a space where languages, beliefs, and entire histories encounter one another on the page. Taking as my example the 1864 interlinear Babad Maulud (a Javanese translation of the Arabic Maulid Syaraf al-Anām , recited on the Prophet Muhammad's birthday), I suggest that despite the Javanese translator's overall literal translation strategy which attempted to duplicate the original, he or she decided to add "Javanese keywords" at particular points in the translation, with such exceptions revealing contemporary Javanese understandings of social etiquette, identity and genealogy. [ABSTRACT FROM AUTHOR]

Apart from the issue of the translatability of the Qur'an, the practice of translating the Qur'an into Indonesian has captured the attention of scholars. Some studies argue that there was a pause in activity after the composition of Tarjumān al-Mustafīd, a translation from Arabic to Malay in the 17th century. This viewpoint is primarily influenced by the expectation of finding a complete translation work similar to Tarjumān. However, this article contends that translating the Qur'an has always been an ongoing practice before and after Tarjumān. The aim of these translation practices, however, is not necessarily to create a work translated from one language to another, but rather to serve as a pedagogical activity that produces knowledge about the meaning of the Qur'an. This idea stems from the concept within translation studies that the term 'translation' encompasses not only the conventional act of translating between languages but can also involve intralingual translation and inter-semiotic translation. This proposition finds reinforcement in the presence of numerous Jalālayn manuscripts dating back to the late 19th century, which were employed within educational institutions known as pesantren and surau in East Java and West Sumatra. [ABSTRACT FROM AUTHOR]

The study is devoted to the publication of Vyacheslav Ivanov’s Russian translation for Lithuanian folk songs, made for unpublished collection of Lithuanian literature (“Sbornik litovskoj literatury,” Petrograd, [1915–1917]; ed. by Iu. Baltrushaitis, M. Gorky). Around the same time, Baltrushaitis was the editor-compiler and translator of the collection of Lithuanian folklore at the publishing house of M. Sabashnikov. This project was also not implemented. Ivanov’s work on Lithuanian translations is chronologically close to his participation in other collections of national literatures. In an extensive introductory article, the author reconsctucts the history of the creation of translations from Lithuanian, using the correspondence of V. Ivanov, Y. Baltrushaitis, M. Sabashnikov. The research shows that Ivanov’s work on translations for the Lithuanian collection stretched from the beginning of 1916 to the summer months, when the poet’s family lived in a village near Sochi. The preamble also contains information about the first publication of an incomplete collection of these translations, made in 1973 by Yu. Tumyalis using unauthorized typescript from the Manuscript Department of the Institute of Lithuanian Literature and Folklore (Vilnius). In this publication, the texts of Ivanov’s translations are given by autographs from the Manuscript Department of the Institute of Russian Literature (Pushkinskiy Dom) of RAS and the Roman Archive of Vyach. Ivanov. The textual comments describe the currently available sources of Ivanov’s translations, such as correspondence of Iu. Baltrushaitis, epistolary materials of others, Ivanov’s preparatory materials, manuscripts, translations from the archival storages of St. Petersburg, Moscow, Rome, Vilnius.

This work provides a carbon dating report of Or.7056 kept at Leiden University Library, a Persian anthology of poems with Malay interlinear translations found in Aceh. The common point raised in all former studies of this manuscript deals with its antiquity, which has the potential to increase our knowledge about Malay classical orthography, Malay familiarity with the Persian language and literary sources, and development of interlinear translations in the Malay Archipelago. Here, further textual and literary analysis will be discussed, including a rare and obsolete term, kutaha. [ABSTRACT FROM AUTHOR]

The works of the great Chinese poet Li Bai, which were studied by large number of works of scientists and admirers of ancient Chinese poetry of the 8th century, are considered. The material involves translations from Chinese made by Russian poets-translators such as A. I. Gitovich, Yu. K. Shchutsky, E. V. Balashov, S. A. Toroptsev, etc. Comparative analysis of Russian translations of the poetic works by Li Bai “Sitting Lonely in the Mountains of Tintinan” and “White Heron” is presented in light of the problem of interpretation of meanings and images. The author comments on the semantic differences between interlinear and literary translations. The system of figurative means in original works and their translations is analyzed. It is noted that often the compositional, plot and image basis of the original is radically changed in the translation interpretation. The author sees the reason for this not in the absence of linguistic correspondences and the difficulty of translation, but in the level of measure and talent of the authors of published interpretations. The author of the article offers his own version of the translation of Li Bai’s poem “Sitting Lonely in the Mountains of Tintinan.” The question of studying the poetry of the East at literature lessons at school is raised, since reading poetry, including Oriental authors, contributes to the development of creative thinking of students.

The present study is devoted to the history of creation of Russian translation “Molitva” of Latvian poet Aspazija (the name Elza Pliekšāne, 1865–1943). V. Ivanov made this translation for a collection of Latvian literature (“Sbornik latyshskoj literatury”, Petrograd, 1916; ed. by V. Bryusov, M. Gorky). The study was conducted with the involvement of all the surviving materials: correspondence of Bryusov and Ivanov, epistolary materials of others, Ivanov’s preparatory materials, manuscripts, translations from the archival storages of St. Petersburg, Moscow.

Copyright of Amsterdamer Beiträge zur Älteren Germanistik is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Language & Intercultural Communication is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article is devoted to translations by M. Dudin of the lyrics of Yeghishe Charents, outstanding Armenian poet of the early 20th century. It is noted that the Armenian poetry took a prominent place in Dudin’s translation heritage, as evidenced by his numerous works that can be found in different collections of the poet. It is indicated that the life and creative path of the Armenian poet is largely responsible for the harmony of his lyrics with the lyric works of Russian poets. The article through the comparative analysis considers the translations of lyrical poems by Charents taking into account such criteria for the evaluation of translations as “adequacy,” “equivalence,” “usefulness,” “freedom of translation” etc. The examples show that Dudin translated the original verses of the Armenian master of word loosely, but he managed to keep their sense, style, rhythmic and prosodic organization. It is noted that the national identity of the Armenian poet is recreated in the Russian translations, that is a merit of the Russian poet and translator. It is concluded that the lyrics of Charents in Dudin’s translations found the new birth, because it began to sound with a new, overwhelming force, evidencing the translation professionalism of the Russian poet.

The article is devoted to translations of the love poetry of Avetik Isahakyan by M. Dudin. It is noted that Isahakian’s poetry is the pinnacle of Armenian literature, and it is no coincidence that the poet even during his lifetime was named the Master. The themes of motherland, civil worldview, love and nature can be considered major in his poetry. The author believes that the poet’s philosophical reflections reveal his deep inner world. With the end of the first half of the 20th century the poetry by Avetik Isahakyan was translated by the poets like A. Akhmatova, E. Nikolaevskaya, V. Zvyagintsev, I. Snegova, M. Dudin and others. By comparative analysis the article investigates translations of Isahakyan’s love lyrics by M. Dudin. This work allows to evaluate the quality of poems translated from Armenian into Russian and their compliance with the originals. The study showed that the translations correspond to the original poetic texts in meaning and style, so they felt the spirit of the national culture and the mood of the Armenian poet. It is shown that the translations of M. Dudin proved him a wizard of rhyme, who cleverly weaved in it the figurative and expressive means showing the wealth and sophistication of the poetic language of the Russian poet.