By Ahmed Ankit, Said Faiq
It's axiomatic that translation stories has been mostly ruled by way of Western discourses on language, cultural and verbal exchange stories. Non-Western traditions and discourses of translation have more often than not now not motivated debate past their geopolitical confines. yet, as André Lefevere many times argued, the phenomenon of translation will be extra fruitfully tested and interrogated while diversified traditions are delivered to endure on one another. this can be exactly the concentration of this quantity, calling for brand spanking new turns in translation experiences. With a spotlight at the culturally important and delicate subject matters of patronage and company, the amount presents insights into how and why translation is considered and practised inside of japanese highbrow traditions, and the ways that cross-cultural trade is carried out and/or limited through the 2 issues that drawback, in any case, a shared human undertaking, verbal exchange via translation. the amount can be of significant curiosity to scholars and researchers in all parts of translation and allied disciplines, fairly background, sociology, geopolitics, intercultural reports, communique, and globalization stories.
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Additional resources for Agency and Patronage in Eastern Translatology
In the Sixth Month, Chin (讓 [221–207 BCE]) sent two Buddhist stupa (莬职), [a] statue of Buddha/Bodhisattva (菙葿) and Buddhist texts (乷菙) to Koguryǂ. The King of Chin (讓蟪) Fú JiƗn (闡 ✂) sent an envoy with the Buddhist Monk Sundo (聨栢) who brought [a] statue of Buddha/Bodhisattva (菙葿) and Buddhist texts (乷菙) to Koguryǂ. As a reward, the King of Koguryǂ sent a [counter-] envoy with its local products (苷芓). Afterwards, the Monk Ado (虎聨) came from Chin, and this was the beginning of the introduction of the teachings of Buddha [Dharma] to the East of the Sea [Korea].
2. Principles of Production I Won-U’s 1956 volume, Adong munhak ch’angjak ui kil [Writing Children’s Literature] provided detailed guidelines for those wishing to enter this field. Two major points were stressed. First, the author criticized bourgeois writers of the Japanese colonial period, like Ch’oe Nam-Son, Yi Gwang-Su and Pang Chong-Hwan, who conceived of children’s literature as a way of making young people conform to adult interests. In his view, proletarian literature suggested ways for children and adults to live together in society.
After the liberation from Japanese rule in the late 1940s, the government, which was established in the North, promoted the translation of foreign works of children’s literature in order to train future citizens of the socialist society. This paper compares the situation of the translation of children’s literature during the colonial period with that of North Korea in the early years of the socialist regime in an effort to gain insight into the roles that translators play in the shifting of national identities.