南非小说《小太阳》中的“跨语际性”特征探究

南非作家扎克斯·穆达的小说《小太阳》,主要是以南非土著族群视角审视战争矛盾(1879-1912)带来的社会变革。本文运用“跨语际性”理论分析了《小太阳》中的语言特点及其表征。研究发现,该小说通过使用多样的语言形式以及多种翻译方法,呈现了“跨语际性”的三大内涵,即抵制性、变革性和包容性,独具一格地体现了尊重土著居民生存权的意图,并且彰显了该群体独特的土著身份。“跨语际性”在文学批评中的应用扩大了其理论研究范畴,为重新解读后殖民小说的主题意涵提供了新路径。

“跨语际性”研究发展综述

本文尝试对“跨语际性”进行系统性的文献回顾,综述其在社会语言学以及文学批评领域内的发展脉络以及研究动态。通过挖掘“跨语际性”在社会语言学中的实质内涵,即“语码啮合”,了解其在语言学范畴的适用类别,并对照形成其文学批评领域的研究差距。对“跨语际性”文献梳理以及概念的澄清,有利于该理论在文学门类中深入应用,并全面发展此理论的应用情景。

论翻译主体对文本性审美辩证关系的操纵

中国古代哲学中的"有无之境",能够派生出其它辩证组合并揭示出辩证各方之存在特征,用其来分析文本可以发现:在翻译的审美过程中,无论是原文文本还是译文文本,其构成都具有客体性和主体性。在"有无"这个审美起始性的元辩证对子中,处于"有"端的实、显、露、言(象)、明、动、密、直等,其客体性特征比较强烈,而处于"无"端的虚、隐、藏、意、暗、静、疏、曲等,其主体性特征则较为明显。前者的确定性、在场性,不需要主体去把握,而后者的不确定性、不在场性,则要求主体去认知体会。本文指出,这些审美辩证对子,辩证的双方并不彼此独立,而是互动互生,其各方所具有的客体性特征和主体性特征能够相互转化、相互作用,从而供给了文本以文学性。具体到诗歌,就是为诗歌提供了诗性、诗质和诗意。这种动态的辩证运动关系允许翻译审美主体的经验介入。文本原有的,处于"无"端的主体不定性,加上翻译主体不定经验的介入,加大了原文中文本性审美辩证关系的嬗变。这种嬗变,给译文带来的是量与质上的审美变化。

“跨语际性”视阈下国产动画英译研究——以《大理寺日志》为例

随着中国动画产业的蓬勃发展,与动画相关的各领域研究随即展开,但针对国产动画语言变体特征的翻译研究尚不多见。本文尝试运用“跨语际性”理论对2020年大热的国产动画作品《大理寺日志》中语言变体的英译方法展开研究,从“身”“神”“韵”三方面梳理出动画作品中的多种语言变体与动作画面、音效制作等元素之间的互动机制,并从语言、模态和象征性资源的整体性上思考多种语言变体动画作品所具有的跨越、聚合和表述特征,从而进一步阐述具有多种语言变体特点的动画作品在英译过程中的翻译策略,为国产动画成功“出海”提供方法建议。

中国当代电影的“跨语际性”特征——以《唐人街探案2》为例

近年,中国电影在各个表达层面上呈现出“跨语际性”特征。以《唐人街探案2》为例,电影通过语内转换实现多语言跨越、符号多样化实现多模态聚合、象征性资源实现象征性表述等方式,凸显了该影片的“跨语际性”特征。在语言、模态和象征性资源上,结合影片呈现的视觉/言语特征,形成了电影“身体”的表述性,使行为和姿势本身具有了意义。行为和姿势相互依存,并与其他符号模态协同构成整体性空间,进而创造性地生成具有象征意义的实践行为和沟通效果,赋予电影独特的象征意义。“跨语际性”空间形成事件的同时,事件又反过来改变“跨语际性”空间。对电影“跨语际性”特征分析研究,可以更好地挖掘影片所蕴含的中国传统文化,推动中华文化走向世界,提高中华文化的传播力和竞争力。

浅析“语音隐喻”的有关特性

自1999年起,在隐喻研究方面,除词汇隐喻和语法隐喻外,语音隐喻研究被纳入国内外语言学界的研究视线。令人注目的是此项研究在国内受到更大重视,成果丰硕。本文试图从一些有关特性,如拟音像似性、跨域关联、语言差异性、跨语性、功能性和融合性,分析其深层原因。应该说,这些特性在汉语方面表现更为突出,因而推动了汉语的语音隐喻研究。

“跨语际性”视阈下的社会翻译学研究——以阿米塔夫·高希的《饿潮水》(2004)为例

本文尝试将社会语言学的最新理论“跨语际性”应用到翻译研究当中,从而弥补当前社会翻译学研究忽视人文和审美维度的缺陷。本文运用“跨语际性”理论中的“语码转换”和“语码啮合”概念,分析阿米塔夫·高希小说《饿潮水》中的语码现象,论证“跨语际性”所具有的抵制性、变革性和包容性三大特征共同存在于小说这一文学体裁中。这一研究极大丰富了社会翻译学的理论内涵和研究视角。

跨语际小说中的身份建构研究

过去几十年以来,身份认同问题对于形成和再塑新的身份以及主体性具有重要意义。但是过去的研究尚未将跨语际性与身份认同联系在一起。基于现有理论文献,本文界定了"跨语际小说"这一概念,这是指由移民作家或者具有跨国背景作家在21世纪撰写的,在语言表达上体现跨语际性(translinguality)特征的小说类别。这一概念来自社会语言学领域的跨语际性。在此基础上,本文对南非作家扎克斯·穆达(Zakes Mda)的《红色之心》(The Heart of Redness,2000)进行分析,建构跨语际小说理论,并指出在不同的语境中,跨语际小说有助于建立抵制性、变革性和包容性三类身份认同。跨语际小说理论的确立,不仅会拓展跨语际性在语言学中的研究范畴,而且为当代文学批评提供新的研究主题。

Paralinguistic and Kinesic Codes of Performance： An Intercultural Gilgamesh

This paper examines the directing, acting and rehearsal process in transforming the ancient Babylonian epic Gilgamesh for the stage using performers＇ journals as a means of determining the effect of corporeal non-western styles on actors whose prior experience was almost exclusively in naturalistic and text-based theatre. The introduction of theatrical elements from multiple cultures including puppetry and the masks and techniques of Noh drama created a multi-tiered field for intercultural exchange. While Patrice Pavis＇s hourglass model for the transfer of theatrical material from a source to a target culture may hold true for productions that use linear modes of transmission, translation and incorporation of text, music, costumes and styles, its limitations make it necessary to posit alternative theories that take into account intercultural rehearsal practices, the collaboration of source and target culture and the dynamic interactions that take place through the agency of actor training in the fleshly physical theatre.

On Difference of Non-language Culture Between China and America

This article expatiates on the functions and features of Sino-American non-verbal communication. It discusses the relationship between verbal and non-verbal communication, non-verbal communication and culture as well. Furthermore, it analyzes the differences between Sino-American non-verbal communication. It contrasts and demonstrates the following aspects： specific body language, time language, space language and paralanguage. It puts forward some effective strategies, namely, how to get deeper acquaintance with non-verbal communication, how to strengthen cultural mastery and develop the cross-cultural sense and open thought, how to cultivate cross-cultural communicative competence. The article aims to improve the abilities of cross-cultural communication, in order to help both parties of China and America reduce misunderstandings and establish a better relationship.

A Plea for Commonality Without Common Points --With Reference to The Planet of the Apes

In the science fiction novel titled The Planet of the Apes （1963）, Pierre Boulle tells a story about a completely reversed world where the apes dominate the humans. Coming from the normal world that is ours, a small group of people is totally embarrassed and confused by observing this strange world. On the planet of the apes that they have discovered, it is the apes that are more intelligent than the humans. On the earth, it was the other way around. That observation results in their perplexity. The two communities, human and simian, bear with one another the relationship that corresponds to what Lotman calls ＂enantiomorphic pairings＂. In this context, a series of questions deserves to be raised： Is a ＂common language＂ possible between the two communities in the enantiomorphic pairings？ If the answer is yes, under what conditions could they succeed in opening up a space where they can have something in common？ In rereading The Planet of the Apes with reference to Lotman＇s semiotics of culture, we would like to formulate a response to those questions. Our claim is that the experience of finitude of one＇s own language can make possible an access to the new form of universality requisite for the cross-cultural communication： commonality without common points.

Linguistic Diversity in Trans-cultural Communication

The transcultural communication that characterizes our times needs to be carried out in a few commonly shared languages and this requirement has sharpened the awareness about uneven language status. While defenders of minor languages frequently make use of such concepts as ecosystem, human rights, capital, power, imperialism, etc. To express alarm at the spread of the English language in the present world, researchers tend to forget that these concepts applied to languages are only metaphors which, taken at their face value, would conceal the non- exclusive nature of language as a communicative instrument. A question is raised as to whether we should go beyond an essentially nationalist perception of language inherited from the nineteenth century.