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#1 Arpa

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Posted 07 September 2008 - 09:49 AM

Hi Nairi!
This is for you. smile.gif
We know that there are several modes of translation specially when it comes to poetry. Contextual, idiomatic, literal and poetic/rhythmic..
Who is qualified to translate, specially such delicate language as poetry?
Must not one know both languages perfectly, literally, idiomatically and culturally?
Don’t look at me. I don’t know either language to even pass a drivers’ license application. The reason why I have so many dictionaries in my library, to view words from as many angles as offered.
Here is one of many opinions. This is obviously by a non-European speaker (Farsi? Arabic?). It could easily apply to Armenian as well;
QUOTE
The translation process
It’s very rare to find someone who is steeped in a non-European language well enough to understand its poetry and who is also capable of writing poetry in English. This is why all our translations are collaborations. They’re produced either by poet-translator pairings, or as a result of discussions in our poetry translation workshops.
The translation process has three stages. First we look at the original poem: even if most of us can’t understand a word, it’s always important to hear its music, and to look at how the poet has placed it on the page. Secondly, the language expert produces a literal translation that’s as close to the original as possible. And finally, there’s the long and detailed negotiation that ends with the translated poem.

I am known as the house iconoclast, so let me clast/break a few more icons. People should learn the languages in question before they launch a career.
Who am I to criticize her? When is the last time I have appeared in the annals and respected journals of poetry?
With all due respects to Diana as she has single handedly done more to spread Armenian literature to the world as never before. We know Diana DerHovanessian is an icon, a goddess in her own right, but should she not first learn the respective languages? I have not met her in person or heard her speak Armenian. I would dare say that it is probably limited to what some call “kitchen Armenian”. Look above “pairing”, the reason why she “pairs” with the likes of Marzbed Margosian, who may know the Armenian language (doubtful ?, see the translation of բար=fruit, harvest to mean բառ=word, and his mastery of the English language or the Armenian is questionable at best). Does she qualify as our goddess of poetry when she does not know the difference between բար and բառ? Look how they translated “երկաթագիր”, which is a proper noun not a description, it is often substituted with “mesropian or capital letters , գլխագիր”. The reason it is called “yerkatagir” refers to rock writings chiseled with iron tools. They translated լուսապսակ as “brow”, not knowing that it meals “halo”, you know, that circle of light around the saints’ head., I would have used “haloed, or hallowed”.
Do either of them know what “nayirian” means? Did they consult our house linguist Nairi? smile.gif tongue.gif biggrin.gif
We will not talk about how she transliterates her Name as DER, rather than TER, that the AybBenGim is juxtaposed to the AlpaBetaGamma.
Poetry in motion.
Yes, we love and adore our modern day "erato", goddess of poetry Diana-Aanaid, but shlould not someone discreetly take her aised and advise her that she learn our Mesropian language in all its delicacy and nuances?
http://apps.facebook...In Motion?apv=1
I have not read Diana’s translations, I don’t need to as I can read them in their original Armenian, but she must be a saint in her own right for those who cannot.
Look how Diana translated “բար”**, and surprise, surprise someone translated it to furkish from her English. “Guneshde bishmish lezzetini, ermeni sosjuklerini) ((sunbaked taste of Armenian words?).” I don’t know who it is but the translator (to furkish, Vehbi Tashar) in that site cannot hide their admiration of the Charents, poem. See how Ararat was translated to furkish. He may not known that Masis also refers to that same mountain.
Another site had it- (Note that even in this version someone typed ԲԱՌ in stanza 3).
“Ես իմ անուշ Հայաստանի արեվահամ ԲԱՌ ն եմ սիրում”
**Btw. I did not know the meaning of «բար» either, even if I had been puzzled how Komitas used it in «Tsirani tsar, bar mi tar vay» and Charents used it in «Arevahamay barn em siroum» until I looked it up, and voila! It means «fruit/harvest(baren)»
QUOTE
Ես իմ անուշ Հայաստանի արևահամ բարն եմ սիրում,
Մեր հին սազի ողբանվագ, լացակումած լարն եմ սիրում,
Արնանման ծաղիկների ու վարդերի բույրը վառման,
Ու Նայիրեան աղջիկների հեզաճկուն պա՛րն եմ սիրում։

Սիրում եմ մեր երկինքը մուգ, ջրերը ջինջ, լիճը լուսէ,
Արևն ամռան ու ձմեռվա վիշապաձայն բուքը վսեմ,
Մթում կորած խրճիթների անհյուրընկալ պատերը սև
Ու հնամյա քաղաքների հազարամյա քա՛րն եմ սիրում։

Ուր է՛լ լինեմ - չե՛մ մոռանա ես ողբաձայն երգերը մեր,
Չե՜մ մոռանա աղոթք դարձած երկաթագիր գրքերը մեր,
Ինչքան էլ սո՜ւր սիրտս խոցեն արյունաքամ վերքերը մեր -
Էլի՛ ես որբ ու արնավառ իմ Հայաստան - բա՛ռն եմ սիրում։

Իմ կարոտած սրտի համար ո՛չ մի ուրիշ հեքիաթ չկա.
Նարեկացու, Քուչակի պես լուսապսակ ճակատ չկա.
Աշխա՛րհ անցի՛ր, Արարատի նման ճերմակ գագաթ չկա.
Ինչպես անհաս փառքի ճամբա՝ ես իմ Մասիս սա՛րն եմ սիրում։

Another site has it Ես իմ անուշ Հայաստանի արեվահամ ԲԱՌ ն եմ սիրում
A direct, literal translation from the English below.
The Armenian saying goes; “From mouth to mouth, the needle turns to log- Բերնէ բերան, ասեղը դառնայ գերան”
QUOTE
Severim güneşte pişmiş lezzetini Ermeni sözcüklerinin,
Tatlı hüzünlerde canlı makamını eski zaman utlarının,
Kan kırmızımızı,
Eğilen kokulu gülleri, Nayiran danslarındaki gibi
Durduğu yerde oynadıkları kızlarımızın.

Severim gökyüzünü derin gecenin,
Işıktan göllerimizi,
Ateş püskürten ejderhalar gibi uluyan kış rüzgârlarımızı.
Kararmış duvarlarıyla değer verdiğim en çirkin kulübelerimizi;
Herbir eski şehir taşını bin senelik.

Nereye gitsem,
Götürürüm hüzünlü musikimizi,
Dualara çevrilen çelikten dövülmüş mektuplarımızı
Ne derece içine işlese yaralarım, kurusa kanım ya da kalsam yetim,
Oraya sevgiyle döner özlem çeken kalbim.

Yoktur çehre, yoktur akıl, Narek’inki gibi, Kuçak’ınki gibi,
Yoktur dağ zirvesi Ağrınınki gibi.
Araştır dünyayı, doruk yoktur o kadar beyaz, o kadar kutsal.
Böylece erişilmez bir yol gibi görkeme,
Masis dağıdır sevdiğim benim.

Çeviren: Vehbi Taşar

Yeghishe Charents: ATEŞ ÜLKESİ Diana Der Hovanessian ve Marzbed Margossian tarafından düzenlenen ve İngilizceye çevrilen seçilmiş şiirler.
Ardis Publishers, Ann Arbor, 1986

I LOVE THE SUN SWEET TASTE OF ARMENIA
Yeghishe Charents

I love the sun-baked taste of Armenian words,
The lilt of ancient lutes in sweet laments,
Our blood-red,
Fragrant roses bending as in Nayiran dances,
Danced still by our girls.

I love the deep night sky,
Our lakes of light,
The winter winds that howl like dragons exhaling fire.
The meanest huts with blackened walls are dear to me;
Each of the thousand year old city stones.

Wherever I go,
I take our mournful music,
Our steel forged letters turned to prayers.
However sharp my wounds or drained of blood or orphaned,
My yearning heart turns there with love.

There is no brow, no mind, like Narek's, Koutchak's,
No mountain peak like Ararat's.
Search the world there is no crest so white, so holy.
So like an unreached road to glory,
Masis mountain that I love.

Yeghishe Charents: LAND OF FIRE selected poems edited and translated by Diana Der Hovanessian and Marzbed Margossian
Ardis Publishers, Ann Arbor, 1986

Please, stay by me Diana tongue.gif

Edited by Arpa, 07 September 2008 - 03:14 PM.


#2 Arpa

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Posted 07 September 2008 - 10:17 AM

With all due respects and adoration;
(The site will not allow C & P.)
Note where she says;
“The early translations were done by linguists who knew the language, but left out much of the soul and music”
http://www.cervenaba...aninterview.htm
In one of her inteviews, when asked if she goes back to tha land of her ancestors(Kharberd), she answers- "No. Now I go to Yerevan".
Please!
Let us not “burn the witch “ yet. But when we raise our children on a diet of gogma, gagma ,gagstrma and shish kebab…as a substitute to Armenian…
Look what the so called American Armenian culture looked and sounded like when the likes of Diana were born(?).
Her is what the American Armenian shish kebab, Catskill culture was at that time.
“Cattskilli Jampan volor molor, Aghjik m’oumim klor mlor”.
“The road to the Catskills winding, meandered. I have a girl(sweetheart), who’s plump and rounded ”
http://www.agbu.org/...03_Summer_1.htm
QUOTE
Reluctant Debutante
by Astrid Dadourian
Reprinted from ARARAT (Summer 2003)
A few weeks ago I saw a re-run of the movie “Dirty Dancing” and felt a twinge of nostalgia. I’m not saying that my teen-age ventures matched Jennifer Gray’s late-night escapades in this 1950s coming-of-age story set at a Catskills resort. But I thought of my own initiation into the rites of dating during that same time. It happened in Asbury Park, a seaside resort in south Jersey where hundreds of young Armenians migrated each summer. For several years our family had vacationed in Asbury. It seemed like paradise with its sunlit beaches, grand movie theaters, and endless boardwalk lined with taffy shoppes, ice cream stands, miniature golf, and amusement rides. We stayed at a rather stylish, quiet hotel called the Commodore. But the summer I graduated from high school-1956-things took an interesting turn. My parents set off for Europe-their first cruise on the S.S. United States-and wouldn’t be back until August. Maral, my cousin from Boston who was two years older than I, was visiting me in Binghamton, as she did each summer. Somehow she convinced my Aunt Arus, whom we were staying with, to let us go to Asbury Park, unchaperoned, for the Fourth of July weekend. (The magic word must have been ACYOA-a church youth organization which was supposedly sponsoring a convention there that weekend.)
Maral had just broken up with her boyfriend and felt that Asbury Park with its “action” (i. e., eligible males) would be just the thing to brighten her mood. I’d never had a boyfriend nor was I looking for one. One of those bookish types, I had set my sights on college and a career. Dating and romance were not in the plan. But I had to admit that the idea of being on our own-no curfews or parents looking over our shoulders for a few days-was tempting. I envisioned it as a kind of dry run for September when I’d be leaving home to attend Skidmore College and living on my own for the first time.
It was around nine o’clock on a hot Friday night in July when the taxi dropped us off in front of the Hye Hotel. We struggled to navigate through the crowds of young people lining the narrow walk leading to the hotel. After we checked into our room, we went outside to survey the scene. We tried to find a spot to stand, but people kept bumping into us and didn’t bother to apologize. Cars drove up, honking their horns, and loud laughter made it impossible to carry on a conversation. I’d never seen so many Armenians jammed into one place. Like shoppers in a supermarket inspecting merchandise before making their selections, the males and females looked each other over. Around midnight everyone moved to the Hye-Da-Way keff room downstairs. A lively three-piece band played Catskilli Jampan (On the Road to the Catskills) over and over. The crowd clapped and cheered as a huge, sweaty-faced guy staggered out to the middle of the dance floor and did a foot-stomping Russian cossack number. Oddly enough all the commotion lulled me into a stupor, and I vaguely remember Maral shaking me and leading me upstairs.
We were late getting to the beach the next day, thanks to Maral who kept flirting with our waiter long after breakfast was served. (He wasn’t Armenian.) There was no mistaking the Armenian contingent as we neared the Eighth Avenue boardwalk entrance to the beach. Sounds of the doombeg pulsed in the noonday sun amid laughter and shouting in Armenian. My cousin and I laid our blankets down next to a couple of girls we’d met the night before-two savvy sisters from Philadelphia-Ginny and Anoush. They were in their late twenties and seemed to know everyone. Acting like mentors, they relished giving us bits of dating advice: “Don’t look too interested, but if a guy smiles at you, then smile back,” they said. The biggest no-no: “Stay away from *****s” (someone who is full of himself). “You can tell by the way they constantly comb their hair and check themselves in the mirror. Trust us-there’s nothing worse than a *****,” they warned.
Everyone was talking about “the dance” that night, featuring the famous Vosbikian band from Philadelphia. The sisters felt we must go. It would be a coming out party of sorts, and as ingénues, we were sure to garner male attention with our so-called “good looks.” My cousin Maral, dubbed the petite, non-Armenian-looking one, had golden-brown hair (helped by a bit of peroxide and sun), fair skin, and a bubbly personality. I was considered the tall, shy one, with dark hair, and dark almond-shaped eyes. All this talk made me nervous, especially when the sisters knocked on our door, unannounced, to help choose our outfits for the evening. All I wanted to do was stay home, slather Noxzema on my sore, sunburned body, and curl up with Camus. But my cousin wouldn’t hear of it.
Our friends Ginny and Anoush drove us in their Chevy convertible to Greengrove Manor, a few miles away, where the dance was held. They worked the crowd, introducing us to Armenians from New York, Philadelphia, Washington, Boston, and Detroit. Everything was fine until this familiar-looking guy spotted my cousin Maral and whisked her away to the dance floor. (None other than Jimmy the Irish waiter whom she’d flirted with at breakfast.) I kept watching as they danced every dance, and finally disappeared into the crowd. I couldn’t believe it. Abandoned for the night! One of the sisters, Ginny, read the panic in my eyes, put her arm around me and pulled me aside: “It’s okay. We’re here. You’ll be fine. C’mon, smile...make the best of it.” She guided me toward a long table with many strange faces-mostly men, older men. She introduced them to me as her “Philadelphia friends.” I was furious. I had no business here. I wasn’t desperate to meet someone. I was barely eighteen and had my whole life before me.
I was scheming how I might go to the ladies room and find a way to escape when I looked up and saw two preppy, clean-cut-looking guys standing there. They looked like the Hardy Boys. They had nice smiles and crewcuts and wore almost identical blue and white striped sportcoats. One of them was fairly tall.
“I want you to meet some friends I play tennis with,” Ginny announced. She mentioned that they were brothers. They smiled and sat down near me. One of the two brothers got up to go to the bar, leaving me with the other, taller one. He seemed shy, like myself, and kept gnawing nervously on a broken toothpick, while he spoke. A junior at Columbia, he was majoring in chemistry but loved literature. We talked about The Great Gatsby, Faulkner, and Hemingway. I told him I was double-majoring in English and French literature and had applied for a special scholarship at McGill University in Canada next year. He knew about the program and seemed impressed. We sat there talking while others got up and danced or went to the bar. I was a bit calmer now, resigned to the fact that I wouldn’t see Maral again that night. I was on my own. The band finished its last song and I was about to get up when Ginny came over and asked my new friend if he could drive me back to the hotel. I was mortified. How could she have put him on the spot? “No, no...” I stammered. “I’ll be fine, please.” I stood up. “No trouble...really, it’s okay,” he said. Ginny gave me a quick wink of approval.
My friend led the way to the parking lot in back where a large Cadillac sedan was parked. He mumbled something as he opened the front door for me, his head lowered as if he were embarrassed: “I don’t usually drive my dad’s car, but my brother took the Chevy.”
We drove in silence for a few blocks, then he asked, “How ‘bout a hamburger? There’s a place down the road-Whytes. Just a few minutes from here.”
“You don’t have to.”
“I want to,” he said.
I was starved and hadn’t eaten anything since lunch. We were about half way into our burgers and French fries, talking about books again when we heard snorting sounds come from the back seat. We both turned around and jumped. I saw this hulky man dressed in black curled up on the floor, a bottle of whisky beside him. My friend jumped out and opened the back door, leaning over the figure.
“Hey buddy! Wake up!”
“Do you know him?” I asked, trying hard not to laugh at the barrage of hiccups coming from the stranger.
“Yeah...sort of…he’s Krikor...I’ve been looking out for him...doesn’t speak English too well.”
“Do you usually take care...I mean, are you like his interpreter?” I asked facetiously, trying to lighten things up.
“No, no. It’s not like that.” He started to smile, too, and then we both burst out laughing when our passenger belched loudly from the back seat. He explained that Krikor was a deacon who had come from Jerusalem to train for the priesthood at the seminary in New Rochelle. He couldn’t drive, so my friend had offered to drive him to Asbury so he could help perform church services in Elberon on Sunday.
“He’s in bad shape. I should have kept an eye on him. We better get him home.”
“Sure...Don’t worry, he’ll be okay.”
When we arrived at the rooming house in Long Branch where Deacon Krikor was staying, it was no easy task rousing him. After we got him up on his feet it took two of us to walk him up the steps. It was almost 3:00 a.m. by the time my friend dropped me off at the Hye Hotel.
“I’m sorry about what happened,” my friend kept apologizing. “But I enjoyed our evening... really,” he smiled.
“I’m glad I could help,” I said.
“Are you staying longer, or just the weekend?”
“Uh…no…we’re going home tomorrow.”
“Oh.” He looked down, “Would you mind if I wrote you…you know, at college? Who knows? I might get up to Skidmore someday or maybe you might come to the city.”
“No, I don’t mind...” We scrambled around for a piece of paper. He dug out a napkin from his back pocket and I wrote my address. He came around and opened the door.
“Thanks. Thanks for everything,” I said, feeling relieved that the evening was finally over, as if I had passed a difficult exam.
“See you…good luck at school.” He grasped my hand firmly as I extended mine rather tentatively.
I tiptoed upstairs to the room, buoyed up by the evening’s drama. I imagined how I’d embellish my story here and there when I told Maral about it the next morning over breakfast.
The rest of the summer I spent getting ready for college. But from time to time I’d think of my preppy Armenian friend, wondering how he was faring, and chuckling to myself at the thought of Krikor. I envisioned the poor fellow swaying on the altar the next morning, ultimately defrocked, humiliated, and sent back to Jersusalem.
The first two weeks of freshman year were intense. I immersed myself in my work, trying to adjust to the long hours of reading, difficulty of the courses, and papers required. I rarely socialized and it was lonely. At the end of my third week of freshman year I found a letter in my mailbox, postmarked from New York City and addressed to me in large, bold script. In the left-hand corner was a Columbia sticker. It was from my Asbury Armenian friend, Haig. He wrote that Columbia’s homecoming game with Rutgers was October 25 and invited me for the weekend. He said I could stay at “a pretty nice” all-girl’s hotel on Amsterdam near the Sigma Chi house where the rest of his fraternity buddies’ guests stayed. He could show me around the city on Saturday-the Empire State Building, the Metropolitan Museum of Art-and maybe pickup some opera tickets for Don Giovanni, if that was okay. I’m not sure what made me accept. Perhaps it was the lure of the big city. I’d never been to New York. Call it curiosity, call it chemistry, or a little of both. It was too exciting an opportunity to pass up.
New York surpassed my expectations. We made quite a few of those treks between New York and Saratoga Springs that year, not to mention the steady exchange of letters and phone calls. We never ran out of things to say. Our friendship deepened during my sophomore year and by the end of that summer we were inseparable. I never went to McGill. Instead I transferred to Barnard College until we became engaged and later married. This wasn’t quite the way I had envisioned my future some forty years ago. But odd things do happen, in spite of our grand schemes. And in my case, all because of one crazy night in a place called Asbury-not to mention the diligence of two sisters from Philadelphia and a stranger called Krikor.

Edited by Arpa, 07 September 2008 - 12:33 PM.


#3 nairi

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Posted 08 September 2008 - 08:05 AM

QUOTE (Arpa @ Sep 7 2008, 05:49 PM)
Hi Nairi!
This is for you. smile.gif
Look above “pairing”, the reason why she “pairs” with the likes of Marzbed Margosian, who may know the Armenian language (doubtful ?, see the translation of բար=fruit, harvest to mean բառ=word, and his mastery of the English language or the Armenian is questionable at best). Does she qualify as our goddess of poetry when she does not know the difference between բար and բառ?


Yes, sun-baked fruit makes quite a bit more sense than sun-baked words... smile.gif

Ah, translations.. Always something to complain about. I've translated amateurly for a couple of years now (mostly newspaper articles), and I must admit that I've changed my style on a few occasions. In the earliest days I used to stick to the "as literal as possible" translation. Now I'm trying my hand at the "try to make the text readable in the language it will be read, even if it's not 100% the same as the original--as the long as the main idea, style, or emotion comes across." I don't think perfect translations exists, and I'm even beginning to doubt whether someone needs to know both languages perfectly, if such a level of proficiency is even possible. I think that someone who knows how to work with reference works and other sources is much more useful than someone who doesn't. And finally, my advice before having any professional translation published would be: have it proofread. That's when someone should be able to ask questions like: "what are sun-baked words? Are you sure that's what it says in the original text?" I catch myself making mistakes like these regularly, especially when I'm translating the text at the same time as I'm reading it, but even when I'm taking my time I might miss an entire line, misread a word, or misinterpret an idea. Which leads to interpretation in general: let's face it, not all authors are clear, and more often than not it's up to the reader to make out what the author meant. So too with the translator, who translates not just what is literally on paper, but also what he/she interpreted, and this is where you'll always find people complaining about translations.

#4 Johannes

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Posted 08 September 2008 - 09:47 AM

Բոլոր լեզուներն էլ իրենց տեղը եւ դերը ունեն: Չարենցի քերթուածը, մանաւանդ որ Հայաստանին է ներբողում, սրանից աւելի անհամ չէր կարող լինել, «թարգմանուելով» թուրքերէնի:

Վասպուրականի արծրունիների թագաւորութեան տարիներին, ու հայ բագրատունիների հարեւանութեամբ, Վանայ ծովի հիւսիս արեւմուտքում գոյացած տաճիկ «արաբ» իշխանապետութիւնում, որ հետագային սելջուկ թուրքերի տիրապետութեանն անցաւ, խաչքար տաշող հայ վարպետների ձեռքով կերտուել են իսլամական գերեզմանաքարեր: Աւանդոյթը, մի ժամանակ ետք, կանգ է առել, ու հիմայ, նմանօրինակ շիրմաքարեր չեն կերտւում:

Չարենցի քերթուածը թուրքերէն թարգմանուած, նման է արաբատառ այդ շիրմաքարերին:

Երբ Նարեկը «Մատեան ուղբերգութեան», արեւմտահայերէնի կամ արեւելահաայերէնի թարգմանելով՝ այդքան արեւի համ է կորցնում, էլ ո'ւր մնաց բոլորովին այլ լեզուի թարգմանելը: Ի վերջոյ, լեզուն միայն իմաստներից ու դարձուածքներից բաղկացած չէ, բայց նաեւ ձայնային երաժշտական համակարգ է:



#5 Arpa

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Posted 08 September 2008 - 09:55 AM

QUOTE (nairi @ Sep 8 2008, 03:05 PM)
Yes, sun-baked fruit makes quite a bit more sense than sun-baked words... smile.gif

Ah, translations.. Always something to complain about. I've translated amateurly for a couple of years now (mostly newspaper articles), and I must admit that I've changed my style on a few occasions. In the earliest days I used to stick to the "as literal as possible" translation. Now I'm trying my hand at the "try to make the text readable in the language it will be read, even if it's not 100% the same as the original--as the long as the main idea, style, or emotion comes across." .

Apres du.Mer “Nazelajem, Hezajkoun Nayirian Siroun, Imastun yev Imastalits Aghjik”!
I’m sure you know why I addressed it to you.
You came back just as I expected. Not only you are “hezajkoun” in marmin but also in oughegh..
Yes, there are many ways to translate. Often literal will be lost in the jargon, specially when one does not know the difference between “bar=fruit” and “barr=word”. Translations can also be cultural and idiomatic. Look where, it seems neither the Armenian, nor the furk knew the cultural, historical meaning of “nayirian”. Neither, it seems did our Armenian and furkish translators know that Ararat (aghri) and “Masis” are one and the same. See where he changed Ararat to aghri but left Masis** alone. And, of course we spoke about “yerkathagir/երկաթագիր”. “steel (chelik)letter”?
Yes, translations should be culturally intelligible. But, how does one translate “yerkathagir”, other than “capital-upper case letters//font?
** Psst! Quiet! Ծուռ նստինք, շիտակ խօսինք: Or as the case may be, Շիտակ նստինք ծուռ խօսինք: Neither Ararat or Masis are, strictly speaking Armenian in origin. The latter is from the Greek/Latin “masius/massif”, and the former is Urartuan/Arartuan, as advertised in the Bible. So! What is the native Armenian name of the Sacred Mountain?
AGHORI?

Edited by Arpa, 08 September 2008 - 12:20 PM.


#6 Arpa

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Posted 08 September 2008 - 10:16 AM

QUOTE (Johannes @ Sep 8 2008, 04:47 PM)
Բոլոր լեզուներն էլ իրենց տեղը եւ դերը ունեն: Չարենցի քերթուածը, մանաւանդ որ Հայաստանին է ներբողում, սրանից աւելի անհամ չէր կարող լինել, «թարգմանուելով» թուրքերէնի:
Չարենցի քերթուածը թուրքերէն թարգմանուած, նման է արաբատառ այդ շիրմաքարերին:

Միթէ այդ թուրքը, եւ նամանապէս Հայը գիտեն թէ Չարէենցը Կարսեցի է եւ նա Մասիսը տեսել է աւելի քան մի կողմից?
Այո, թարգմանքը պիտի լինեն որքան որ լեզուական, բայց միաժամանակ մշակութային:
Գալով, թարգմանիչ մը պիտի առ նուազն գիտնայ իրան Մայրենի Լեզուն եւ մշակոյթը : Թէ ինչ մնայ օտարներին բացատրել ուրոյն մշակոյթը, մենք կարող ենք աւելցնել յաւելեալ բացադրանք: Ինչպէս, Արարատ եւ Մասիս նոյնն են, եւ Նայիրի- ն Վասպուրականի դասական Ասորայ Արաբական ** անուննէ:
** Nahr, as in Abdel Wahab's Hahr El Khaled, Eternal River, Յաւիտենական Գետ, refering to the Nile.
http://www.youtube.c...feature=related

Edited by Arpa, 08 September 2008 - 10:43 AM.


#7 Johannes

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Posted 08 September 2008 - 10:23 AM

If you allow me to response on your question.

Both Ararat and Masis are Armenian names.

The name Masis, is Armenian, and far Indo-European relative to the greak word.

Notice the Armenian word Մասն in Armatakan, which means «բաժին, կտոր, զանգուած» as well as «երկրամաս, աշխարհի բաժանմունք»: Մասիւք, Մասիս: «իս» վերջածանցը յոգնակի ձեւն է անուան?

As for Ararat, as a word. We can talk about it too much.

Not to mention, the place and god names, which contains or begins with the creator name Ara, in Armenian language.



#8 Johannes

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Posted 08 September 2008 - 10:43 AM

As for the Urartian language, Ajarian did not call it Urartian, but khalderen (khaldi language). That means that the original Urartian or the spoken language in Ararat land, was not surely the same khaldi language.

#9 Arpa

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Posted 08 September 2008 - 11:02 AM

Ապրէս դու Յովհան, որ տեւական զարթնես ինձ իմ խոր մրափից ու զարանցանքից:
Իսկ ինչ վերաբերի ՄԱՍ , իմա այդ ծեսական հացի կտորին, մի օր պիտի խօսենք նրայ "մաս"ին:
Բայց ով գիտէ Լատին Mass/մարմին, եւ Mass ՄԱՍ/Պատարակ ի մասին:
Մի օր պիտի զրուցենք "mass" եւ "massa/mnassa/ սեղանի " մասին: Եւ, ինչու չէ? Մէզայ/meza/maza ի մասին:
Իսպաներէնով mesa նշանակի բարձրաւանդակ/plateau. Ինչու?
Մինչ այդ մի ածիր մի այլ լէզուի masa եւ Արաբերէն mnasa, սեղան բառերի մասին:

Edited by Arpa, 08 September 2008 - 11:16 AM.


#10 nairi

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Posted 08 September 2008 - 11:15 AM

QUOTE (Arpa @ Sep 8 2008, 05:55 PM)
Apres du.Mer “Nazelajem, Hezajkoun Nayirian Siroun Aghjik”!
I’m sure you know why I addressed it to you.


Because there's a reference to lamentation in the poem? tongue.gif

QUOTE
You came back just as I expected. Not only you are “hezajkoun” in marmin but also in oughegh..
Yes, there are many ways to translate. Often literal will be lost in the jargon, specially when one does not know the difference between “bar=fruit” and “barr=word”. Translations can also be cultural and idiomatic. Look where, it seems neither the Armenian, nor the furk knew the cultural, historical meaning of “nayirian”. Neither, it seems did our Armenian and furkish translators know that Ararat (aghri) and “Masis” are one and the same. See where he changed Ararat to aghri but left Masis** alone. And, of course we spoke about “yerkathagir/երկաթագիր”. “steel (chelik)letter”?
Yes, translations should be culturally intelligible. But, how does one translate “yerkathagir”, other than “capital-upper case letters//font?


Absolutely! I've been breaking my head trying to "translate" the concept of tonir and kursu for an audience that is familiar with neither tonirs nor kursus.. Any ideas??


#11 Johannes

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Posted 08 September 2008 - 11:25 AM

QUOTE (Arpa @ Sep 8 2008, 08:02 PM)
Իսպաներէնով mesa նշանակի բարձրաւանդակ/plateau. Ինչու?

Արդեօք Պօղոսը գիտէ՞, ինչ նշանակէ Messi. Սպաներէն չեմ գիտեր: Գիտեմ միայն, որ մեր «Մեծ-մեծն» բառը նոյն յունարէն Mega բառն է: Megapolis= Մեծ քաղաք:
Հնդեւրոպական G հնչիւնը հայերէնի մէջ դարձեր է Ծ:

#12 Arpa

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Posted 08 September 2008 - 11:36 AM

QUOTE (nairi @ Sep 8 2008, 05:15 PM)
Because there's a reference to lamentation in the poem? tongue.gif



Absolutely! I've been breaking my head trying to "translate" the concept of tonir and kursu for an audience that is familiar with neither tonirs nor kursus.. Any ideas??

Char aghjik! tongue.gif smile.gif
Qo kyanqin or mas@ voghbali, lamentatious e?
What is "kursus"?
As to "tonir", take them to an Indian restaurant and have the server or the chef explain to them what "tanduri" means.
Or, better yet. Show them thess pictures. among many. tongue.gif
http://www.youtube.c...feature=related
http://www.youtube.c...feature=related
http://www.youtube.c...feature=related


Edited by Arpa, 08 September 2008 - 11:45 AM.


#13 nairi

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Posted 08 September 2008 - 11:46 AM

QUOTE (Arpa @ Sep 8 2008, 07:36 PM)
Char aghjik! tongue.gif smile.gif
Qo kyanqin or mas@ voghbali, lamentatious e?


Vonchinch@!! That's the whole point, but it seems to be an inherent part of Armenian culture that the likes of Charents even praise, that I'm beginning to wonder why I'm generally quite happy and have nothing to cry about.

QUOTE
What is "kursus"?


քուրս/քուրսի-ու` usually a low table-like structure placed over a heated tonir, over which a blanket is thrown to keep the people in the room warm. My tribe tells me that this was a common way of heating the house back in the days before central heating.

QUOTE
As to "tonir", take them to an Indian restaurant and have the server or the chef explain to them what "tanduri" means.


Good one! Didn't think of it..


#14 Arpa

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Posted 08 September 2008 - 11:55 AM

QUOTE (nairi @ Sep 8 2008, 05:46 PM)
Vonchinch@!! That's the whole point, but it seems to be an inherent part of Armenian culture that the likes of Charents even praise, that I'm beginning to wonder why I'm generally quite happy and have nothing to cry about.



քուրս/քուրսի-ու` usually a low table-like structure placed over a heated tonir, over which a blanket is thrown to keep the people in the room warm. My tribe tells me that this was a common way of heating the house back in the days before central heating.



Good one! Didn't think of it..

Just as I suspected. "kursu" in that other language means "chair"

#15 Johannes

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Posted 08 September 2008 - 11:56 AM

Kursi كرسي is arabic word and means in that language "chair", 'fauteuil" and also ամբիոն (որովհետեւ քիրասա նշանակում է վկայուել consecrate):

Edited by Johannes, 08 September 2008 - 12:00 PM.


#16 Arpa

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Posted 08 September 2008 - 12:00 PM

QUOTE (nairi @ Sep 8 2008, 06:46 PM)
Vonchinch@!! That's the whole point, but it seems to be an inherent part of Armenian culture that the likes of Charents even praise, that I'm beginning to wonder why I'm generally quite happy and have nothing to cry about.
քուրս/քուրսի-ու` usually a low table-like structure placed over a heated tonir, over which a blanket is thrown to keep the people in the room warm. My tribe tells me that this was a common way of heating the house back in the days before central heating.
Good one! Didn't think of it..

When we were younger we lived in houses where the freezing wind would enter the house in one leaky window and out the other. In the morning we had to put hot colas in our shoes before we put them on. And a “tandur/tonir” was a cubical wooden frame with coal fire inside and a blanket over it where we placed our lower half of bodies, as far as we could, that is when we had shoes tongue.gif , hopefully without touching (at time w did) the hot coals to stay warm.
Is it because the “tonir” room was the warmest in the house, just as the kitchen in the NE US is the warmest room?


#17 Arpa

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Posted 08 September 2008 - 12:01 PM

QUOTE (Johannes @ Sep 8 2008, 06:56 PM)
Kursi كرسي is arabic word and means in that language "chair", 'fauteuil" and also ամբիոն:

Yes, I somehow remember the nursery rhyme and childrens' game that goes - "kursi, karasi..."
Միթէ արդի տղերքը տակաւին խաղան այդ, երբ մենք միազնէինք մեր բազուկքը եւ աթոռ ձեւացնինք, բազմեցնէինքմեր խաղընկերը ?

Edited by Arpa, 08 September 2008 - 12:29 PM.


#18 nairi

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Posted 08 September 2008 - 12:03 PM

It means "chair" originally? Interesting.. I guess there is something of comfort in it, though dangerous: one could easily get asphyxiated if one didn't keep their head above the blanket.

#19 Arpa

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Posted 08 September 2008 - 12:05 PM

QUOTE (nairi @ Sep 8 2008, 06:03 PM)
It means "chair" originally? Interesting.. I guess there is something of comfort in it, though dangerous: one could easily get asphyxiated if one didn't keep their head above the blanket.

Yes, I have also witnessed monoxide posoining, although, fortunately non-lethal as the houses had more holes of fresh air.
Btw. It was customary to sprinkle the charcoal fire with salt to prevent monoxide. Any scientific basis? Of course. The Sodium Chloride would oxidize the mono to di-oxide.
In those days monoxide poisoning was known as "գլուխ առնել, գլուխ տանել"

Edited by Arpa, 08 September 2008 - 02:02 PM.


#20 Yervant1

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Posted 08 September 2008 - 12:15 PM

QUOTE (Arpa @ Sep 8 2008, 02:05 PM)
Yes, I have also witnessed monoxide posoining, although, fortunately non-lethal as the houses had more holes of fresh air.
Btw. It was customary to sprinkle the charcoal fire with salt to prevent monoxide. Any scientific basis? Of course. The Sodium Chloride would oxidize the mono to di-oxide.

My parents called it "Tandur" as well.
To solve the poisoning you need to keep the charcoal outside until all of it is turned into little balls of fire. It is the unburned part that produces the monoxide effect due to lack of oxygen inside.




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