Tashkent state university of uzbek language and literature named after alisher navoi

Culture and translation.

The word culture was first used in the 1871 book "Primitive culture" by the English scholar Edward B. Taylor. According to Taylor, culture includes knowledge, beliefs, laws, traditions, and different habits adopted by different members of society. Translation is not just the equivalent of a text; it is as difficult and complicated a process as rewriting the original. This is the effect of one culture on another. To understand translation activities, we need to clarify the concepts of culture and language, focusing on the connections between language and culture.
Linguist Gary Witherspoon comments on these relationships: "If we look at culture from a linguistic point of view, we have a one-sided understanding of culture. If we look at language from a cultural point of view, we have a one-sided understanding of language."
The process of transferring elements of culture to another language environment through translation is a complex matter. Culture is a complex set of everyday life experiences that includes history, social system, religion, daily customs and traditions.
Social relations are also an element of culture. In some cultures, people have learned to live in a large family environment, and this creates the need to address each family member in daily interactions. Each person is called by his name. Since living in large families is not so typical of Western peoples, the English language is somewhat weak in describing the words that express the appeal. In some cultures, people refer to themselves as uncles, but with a certain respect for their elders. In English, there are certain difficulties in this case.
Clothing, jewelry, and food also pose a problem in translation. For example, it is useless to translate the taste of food or its properties to someone who has never heard of it.
Traditions and customs are also part of the culture. Whether it is a wedding, mourning or a festival, the history behind it, its significance, the symbolism hidden behind it, make it difficult for the translator.
As we move from culture to culture, beliefs and feelings also change. White may signify purity in some cultures, while black may signify evil. This means that culture not only includes concrete things like cities, organizations, schools, but also abstract things like ideas, customs, family patterns, and languages. In a word, culture means the way of life, the way of life of a society.
It changes easily and can even disappear. Because it is only in our minds. Our state, buildings and other man-made things are a product of culture. The translation is, of course, rewriting the original text. And rewriting can reflect new ideas, new inventions, and new genres. Translation is an integral concept from the concept of culture as a result of activity.
The art of translation has played and continues to play an important role in the development of world culture. Translation is a growing, mental activity that transfers the charm of one language to another.
Language is social, without which there is no social activity. In the process of translation, we face foreign culture. For this reason, our success in translation depends on how well we understand foreign culture, since translation is an intercultural phenomenon.
At the turn of the century, the concept of culture acquired a new meaning. If earlier the concept of so-called cultural values, works of art, literature, etc. prevailed, then in the modern world the importance of the concept of culture is increasing, in which a significant place is given to the description and interpretation of the national traditions of people, their way of life, the specifics of behavior, thinking and perception of the surrounding world.
One of the last fundamental theoretical works considering translation from the standpoint of cultural linguistics was the work of V.I. Linguoculturological and cognitive aspects of translation: Doctor of Philosophy, 1995. This work substantiates the possibility and necessity of a culturological approach to translation and reveals cultural and cognitive-semantic patterns in the linguistic structuring of reality. When describing the methods of representing cultural features in V.I. Khairullin uses a frame approach.
The translation process is heuristic in nature, associated with the choice of a translation option from a number of possible ones. Making his choice, the translator performs complex mental operations, which are based on his own linguistic and cognitive knowledge; communicative competence and taking into account the linguistic and cognitive knowledge of the recipients of the translation, reflecting the peculiarities of their culture.
The translation process consists of a series of choices determined both by the orientation towards one strategy or another and by the preference for one or another specific language option. Everything that is well known to the carriers of FL, in the original, does not require explanation. In translation, however, this "behind-the-text" information may turn out to be unusual and incomprehensible for the carriers of the target language. To prevent this from happening, the ratio of direct and non-textual information during translation must be changed. It is in this way that the problem of leveling the cultural part of the linguo-ethnic barrier in translation is being solved.
The language, being a reflection of the culture of the mentality of the nation, contains a national-cultural code. The relationship between language and culture is most clearly represented at the lexical level, in particular, at the level of culturally marked vocabulary marked by differences in national and cultural pictures of the world. People in different cultures perceive, feel and experience the world in their own way, thereby creating their own idea and image of the world. We perceive the culture of another person through the prism of our culture, which leads to misunderstanding, and sometimes denial of other people's realities of life. Thus, the study of culturally marked vocabulary helps to achieve adequacy and equivalence in translation and, as a result, promotes mutual understanding between representatives of different nationalities.