《边城》人性美在海外传播中的文化共鸣与认知差异

… When Shen Congwen went abroad for the first time to lecture and visit relatives and old … A major question about the translations and their reception, then, is whether they have fed …

… , Shen Congwen is mentioned twice, the first time for his novel Bian cheng (translated as “Provincial Town”)… Border Town, Bady continues, shows “Shen’s attachment to the colorful life of …

… reception of Shen Congwen in the US is not merely a story of … This passage strikes all the right notes to make Border Town … foreign spaces, or what we may simply call “worlding Shen …

This study draws on Bourdieu’s conceptualization of the international circulation of ideas to examine the sociological formation process of a translation. Taking the translated Chinese novel Border Town as an example, this study investigates the three phases of that process: selection; labeling and classification; and reading and reception. It discovers that the first two phases have created favorable conditions for the reception of the translated novel, but the translation was not well received. This article argues that the reception of a translation depends on the success of every phase of the sociological formation process. The reception of a translation is constructed and consecrated through the joint efforts of different agents in each phase. Only through a holistic sociological consideration of the dynamics of the formation process can we reach a real understanding of the reception of a translated work.

Euphemisms, as a common linguistic, social and cultural phenomenon in the process of human development, have attracted a lot of the academic community’s attention. Due to the differences in social and cultural aspects between countries and nations, English and Chinese differ in their expressions and vocabulary choices, and the differences are mainly seen in the fact that English uses more euphemisms than Chinese, but Chinese is not devoid of euphemistic ways of presentation. With English and Chinese both having a large number of euphemisms, they have some similarities and differences, and current research on euphemisms tends to focus on the comparative study of different languages or dialects. The purpose of this paper is to compare the euphemisms of “death” in the two English translation versions of Border Town, YANG Xianyi’s translation (translated by an author who speaks English as a second language) and Jeffrey’s translation (translated by a native English speaker), to view the characteristics of the two translators through the lens of the “death” translation, and thus provide some insights for translators in how to do good translations.

… Through Cuicui's image, Shen Congwen constructs an ideal ecology of "nature-human-… for Border Town's recognition among overseas readers in cross-cultural communication [5]. …

ABSTRACT This article provides a methodology for translation critique that combines textual and sociological analysis. The source and target texts of the Chicana short story “The Café Cariboo” / “El café ‘Cariboo’” are examined in connection with a reader reception study. It is argued that the use of Mexican Spanish as the translating language reveals a norm of ethnic appropriateness, while diminishing diversity among the story’s social figures. This suggests that the terms of the debate regarding the translation of Chicana/o/x and Latina/o/x literature must be broadened beyond the representation of hybrid identities. As evidence, a discussion of the qualitative data from a translocal reader study conducted with Hispanophone readers of “El café ‘Cariboo’” in Europe and the United States is presented. Different ways of imagining the Anglo, Nicaraguan and Chicana/o characters and the social relations among them are explored in terms of the political implications for construing solidarity.

ABSTRACT Qianziwen is a renowned ancient Chinese primer classic authored during the Southern Liang Dynasty (502–549 AD) by Zhou Xingsi. It consists of precisely 1,000 distinct Chinese characters organized in rhymed quatrains. Based on the self-constructed parallel corpus, this article attempts to examine the intercultural interpretation of two English translations of Qianziwen by Elijah Coleman Bridgman (1801–1861) and Ernst Johann Eitel (1838–1908). The study reveals that the translators approached the text differently, particularly in their semantic cultural explanations, historical allusion interpretation, and cultural interpretation of paratexts, reflecting their distinct understandings of the text’s cultural significance. The variances in intercultural interpretation had great impact on pedagogy, readers’ cultural perception, Sino-western cultural dialogue and the emergence of early English Sinology.

ABSTRACT There are still significant cultural differences between China and the West, and the differences brought about by religious culture, historical culture, customs, and regional culture in the process of translating from Chinese to English will have a direct impact on the quality of translation. The purpose of this paper is to explore and analyse intercultural communication in the context of differences in cultural paradigms between China and Western Europe. The study focuses on the famous Chinese novel ‘Journey to the West’ by Wu Cheng-en and its English translation by Collinson Fair. The results showed that China's rich cultural heritage emphasises the infinity and naturalness of life, the coexistence of abstraction and material forms, respect for ecological balance, and strong spiritual foundations. Collectivism, respect for authority, and a deep connection to tradition are defining traits. Life is perceived as endless and interconnected with nature, highlighting continuity and sustainability. Influenced by Christianity and Enlightenment ideals, Western Europe prioritises moral considerations, individualism, and freedom of expression. The concept of authority leans towards equality and openness to diverse perspectives. The results of the study can help international relations and intercultural exchange students develop skills to communicate more effectively with people from different cultures.

Abstract International communication should fundamentally aim at promoting the exchange and mutual learning of civilizations, achieving a transformation from “cultural clashes” to “civilizational exchange and mutual learning.” The manifestation of international communication that facilitates this exchange and mutual learning is that the values contained in the communication texts ultimately become integrated into the culture of the receiving party and even into human culture as a whole due to this exchange and mutual learning. Achieving civilizational exchange and mutual learning in international communication requires “value recognition” efforts between the disseminating and receiving parties, focusing on the universal values of human happiness for all, which is the “greatest common divisor” of value recognition among different receiving subjects. International communication that facilitates the exchange and mutual learning of civilizations must take the inevitable route of such international communication: the path of aesthetic communication.