Translation of the Culture-Specific Items in Jumabayev’s “Men Jastarğa Senemin” into English and Russian

Aygul E. Alpysbayeva1a, Svetlana A. Ashymkhanova2a

Abstract ARTICLE HISTORY: This paper examines the translation of culture-specific items Received June 2021 from Kazakh into English and Russian in the case of the Received in Revised form August 2021 poem “Men jastarğa senemin” (“I believe in youth”) by Accepted August 2021 Jumabayev. These three languages are quite different in Available online September 2021 relation to each other. It should be mentioned that was one of the countries of the Soviet Union, so nowadays state organizations and local self-government bodies still officially use Russian as well as the . The current research is aimed to define the peculiarities of translating culture-specific items into well-known languages KEYWORDS: of the world through the comparative analysis based on Language Venuti’s principles of foreignization and domestication and Poem Davies’s strategies for culture-specific items translation. Reader Translation studies all over the world is experiencing a Transformation cultural revolution in all its senses as never before. And the Author translation of culture-specific items has been and still remains as one of the topical issues. © 2021 IJSCL. All rights reserved.

1 PhD Candidate, Email: [email protected] (Corresponding Author) Tel: +8-727-377-3333 2 Professor, Email: [email protected] a Al-Farabi Kazakh National University, Republic of Kazakhstan 2 Translation of the Culture-Specific Items in Jumabayev’s “Men Jastarğa Senemin” into English and Russian

1. Introduction of my Kazakh friends regarding certain words and terms”. Kocaoğlu (2019) has read many umabayev (1995) is a great Kazakh poet Kazakh novels and short stories when working whose work has been banned for many on his dissertation. From a young age, he was J years. He was under Soviet government interested in poems written by Kazakh poets. surveillance from the early 1920s because of his The Russian translation is Soloviyov participation in the Alash national movement, (Soloviyov et al., 2010). Jumabayev’s “Men which is named after the socio-political party Jastarğa Senemin” is a great example of the th that operated in the 19 century. In his poems, CSIs use in a literary work. The poem was both nationalist and lyric themes, symbols, and translated into Russian and English. Therefore, imagery are combined (Kocaoğlu, 2018). After the purpose of this article was to investigate the all, he became one of the victims of the Stalinist peculiarities of the CSIs in Jumabayev’s “Men repression. His wife Zuleikha secretly kept his Jastarğa Senemin” translations. manuscripts for more than 20 years. Professor Margulan defined his role in Kazakh literature 2. Theoretical Framework as follows: “Jumabayev has the same value for Kazakh people as Shakespeare has for the CSIs were called cultural words by Newmark English and Pushkin has for the Russians” (2010), culture-specific concepts by Baker (Jumabayev, 2018). (1992), cultureme by Nord (1997), culture- specific references by Gambier, Shlesinger, and Although it took quite a while, his good name Stolze (2007), realia by Vlakhov and Florin and literary heritage were rehabilitated. The (1980), and culture-specific items by Davies poet’s creativity was recognized by other (2003). The last term is the most common. countries. They started translating his works as There is no homogeneity on its definition as they were written by the poet of all mankind and well. According to Nord (2001), CSI is a the whole Turkic people. He was a poet who cultural phenomenon that is present in one struggled for freedom and clearly realized that culture but is not present (in the same way) in the future of society depends on the younger another culture. Aixela (1996, p. 56) notes that generation. He deeply believed in youth who “many discussions of CSIs have avoided would be able to fulfill his dream about the offering any definition of the concept implying Kazakh nation being led out of the darkness. that it is intuitively recognizable”. Moreover, His famous poem “Men jastarğa senemin” (“I Aixela (1996) confirmed that CSIs could be believe in youth”) still remains relevant and in recognized only with indication to a certain demand. This poem delights with a flurry of source text and, emotions, violent passion, and irrepressible energy. Jumabayev does not have a neutral in translation, a CSI does not exist as state; he does not limit himself in the itself but as a result of a conflict arising manifestation of feelings. At the same time, the from any linguistically represented poem is rich in history and culture. In this reference in a source text which, when poem, the author created a culturally spiritual transferred to a target language, poses a image of youth he would praise. Culture- translation problem due to the specific items (CSIs) played an important role nonexistence or to the different meaning in creating this image. of the given item in the target language culture (whether determined by ideology, The authors of this research aimed to analyze usage, frequency, etc.). (p. 58) which role these significant items played in the translation into English and Russian. It is worth But Newmark (2010) considers that CSIs are noting that the translation of Kazakh poetry into seen as separate units like items in a glossary. English was done for the first time by direct Florin (1993) claims that translations of CSIs translation. Basically, the poems were are not limited to language, expanding the idea translated by consecutive translations from the that CSIs do not have the exact equivalents in Russian language, which inevitably led to other languages because they have been formed distortions. Kocaoğlu (2019, p. 41) commented on a historical and local basis which is unique on this rare case as follows: “I translated 20 to every culture. Florin (1993) defines them as poems of Jumabayev from Kazakh into words and combinations of words that denote English. Of course, I always resorted to the help objects and concepts characteristic of the way A. E. Alpysbayeva, S. A. Ashymkhanova/ International Journal of Society, Culture & Language, 2021 ISSN 2329-2210 3

of life, the culture, and the social and historical important place in CSIs translation. As Davies development of one nation. Tymoczko (1999, (2003) noted, p. 55) states a similar point, saying that “cultural elements in a literary work are discussion of the alternative treatments metonymic evocations of the culture as a whole for CSIs often invoke the distinction including its material culture, history, between two basic goals of translation: economy, law, customs, and values and so on”. preserving the characteristics of the Baker (1992, p. 41) implied that “the source- source text as far as possible even where language word may express a concept which is it has an exotic or strange effect and totally unknown in the target culture”. He adapting it to produce a target text which claimed that the culture-specific concept may seems normal, familiar and accessible to be abstract or concrete and relates to a religious the target audience. (p. 69) belief, a social custom, or a type of food. In Davies (2003) noticed that these goals are comparison with Aixela (1996), Baker (1992) usually seen as opposites. Schleirmacher defines CSIs without relation to the context. (2016) distinguished the same translation While discussing non-equivalence in translation, principles but named them ‘naturalizing’ and Baker (1992) placed CSIs in the section of the ‘opposite alienating’. Hervey and Higgins most common issues. Newmark (2010) has (1992) used such terms as exoticism and found that culture is an obstacle to translation cultural transplantation. As the De Pedro (2000) and the achievement of an accurate and decent noted, none of the extremes is preferable in translation. Schäffner and Wiesemann (2001) translation, and less radical alternatives are have found CSIs as a problematic area in the preferred. Discussing the translation of CSIs, process of translation and stated that usually Venuti (2001) introduced the terms CSIs were characterized as untranslatable. ‘domestication’ and ‘foreignization’. According Also, Schäffner and Wiesemann (2001) stated to Venuti (2001, p. 76), these two translation that problems arise because the target readers strategies can be defined as “deliberately are not always familiar with the source culture. domesticating in handling foreign text” and as Davies (2003) considered translators as “foreignizing motivated by an impulse to mediators whose task is to make the various preserve linguistic and cultural differences by cultural manifestations accessible to the reader deviating from prevailing domestic values”. of the translated text. Various attempts to In this regard, De Pedro (2000) noted that the provide solutions for the translation of CSIs tendency to foreignize the CSIs of the dominant have been made. Considering all these attempts, culture leads to the fact that readers are Davies (2003) has defined two approaches: 1) becoming more familiar with a foreign culture when the distinction is made between two basic and accept foreignization as a norm. Davies goals of the translator, i.e., preserving the (2003) stated that the usage of a particular characteristics of the source text or adapting it principle, i.e., domestication or foreignization, to the target audience, e.g., Venuti’s (1995) may be determined by various factors in principles of domestication and foreignization; different cultures and different periods. He 2) when a list of alternative procedures for provided several reasons that determine the dealing with individual CSI is listed, e.g., choice of a particular principle, including the translation procedures by Davies (2003) text type, the nature of the target audience, and (preservation, addition, omission, globalization, the relationship between the source and target localization, transformation, and creation). languages and cultures. Venuti (1995) argued Davies (2003) believed that these procedures that domestication, which includes target could be ranked on a scale according to their culture-oriented strategies, can be viewed as degree of adaptation. In this article, the authors cultural imperialism. Therefore, in order to conducted the analysis of the CSIs translation avoid it, he proposed foreignization as an from both approaches, i.e., Venuti’s (1995) alternative. foreignization and domestication principles and translation procedures proposed by Davies 3. Methodology (2003). Translation principles such as Venuti’s (1995) domestication and foreignization take an To conduct the analysis of CSIs in “Men Jastarğa Senemin”, the authors investigated the

3 4 Translation of the Culture-Specific Items in Jumabayev’s “Men Jastarğa Senemin” into English and Russian

translation principles of CSIs (foreignization 2001). Davies (2003) suggested the following and domestication) and translation procedures procedures to deal with CSIs: preservation, for CSIs. Newmark (2010) suggested five addition, omission, globalization, localization, strategies, such as transference, cultural transformation, and creation. Preservation equivalent, descriptive equivalent, componential occurs when a translator transfers the term analysis, and transonym. From his point of directly into the target text with no further view, other translation procedures are marginal, explanation. Davies’s (2003, p. 70) second e.g., literal translation, synonymy, modulation, strategy is addition, when a translator “decides paraphrase, and cultural footnotes. Schäffner to keep the original item but supplements the and Wiesemann (2001) offered such translation text with any information he deems necessary”. strategies as loanword, calque, substitution, and Davies (2003, p. 73) pointed out that “the explanation. The scholars added that the translators have to knows their target employment of a particular translation strategy audience’s background if they want to evaluate is largely determined by an awareness of a kind correctly what supplementary information of addressees’ profile. Therefore, it is very should be included”. The opposite strategy to important for the translator to define the target addition is omission when translators decide to audience. When Kocaoğlu (2019) was asked “omit a problematic CSI altogether so that no about the target audience of his translations of trace of it is found in the translation” (Davies, Jumabayev’s poems, he explained the two goals 2003, p. 73). Davies’s (2003, p. 79) next he had. He aimed to show the special literary strategy is globalization, “the process of thinking of Jumabayev in English. The second replacing culture-specific references with the goal was to influence the audience whose native ones that are more neutral or general”. An language is English. Yet, the measurement and opposite strategy to globalization is evaluation of this issue are of concern to literary localization, when translators “try to anchor a scholars. In other words, although it sounds reference firmly in the culture of the target vague, the addressee is an English-speaking audience” (Davies, 2003, p. 85). Davies (2003) audience. In general, it is difficult to define the stated that this strategy also includes the target audience of a literary translation. phonological and grammatical adaptation of names and the use of gender endings. German linguist and translation teacher Neubert associated the problem of pragmatic Translation strategy that goes beyond adequacy (and thereby the problem of globalization or localization is named translatability) with four types of pragmatic transformation by Davies (2003). This strategy relations that can exist in the original text. One changes the content of the CSI used in the of them is called ‘fiction’ since these pragmatic source language and may be defined as an relations are created for the audience of the alternation or distortion of the original. Davies source text. They can also express universal (2003) noted that in certain cases, it is rather human needs becoming part of the world difficult to draw the line between globalization, literature (Gentzler, 2014; Komissarov, 1999). localization, and transformation because it is A Russian poet and translator, Goncharenko not clear where the change of the content goes (2011), gave an excellent answer to this issue. beyond the frames of localization and In one of his articles, he raised questions about globalization. In other cases, it becomes the reasons why the original poetic texts and the difficult to realize where the explicitness goes translated poetic texts exist. While the original beyond the addition and where the texts ensure spiritual communication between transformation could be considered. Davies the past and the future generations, the (2003) stated that transformations do not translated texts carry out the process of spiritual always result in comprehensiveness and communication between people that have acceptability for the target reader. The different languages and cultures. translators may perceive and specify an allusion that was not meant in the source language. The Nevertheless, to meet target readers’ last Davies’s (2003) strategy is the creation of a expectations, translators usually use a CSI which is firmly or totally different from the combination of the four of the above-mentioned source text or is not present in there. The strategies, e.g., a loanword and explanation techniques of preservation and addition fall (Khoshsaligheh, 2018; Schäffner & Wiesemann, under foreignization, whereas the techniques of A. E. Alpysbayeva, S. A. Ashymkhanova/ International Journal of Society, Culture & Language, 2021 ISSN 2329-2210 5

localization, transformation, and creation fall people, animals and breast milk were sacred. under domestication. Meanwhile, the There was a custom to sprinkle milk on the head techniques of omission and globalization fall in of a snake that has climbed into the yurt between foreignization and domestication as (traditional nomadic house) so that it crawls the CSI is either omitted or globalized in the away without causing any harm. Even then, this target text. When Kocaoğlu was asked about the white drink obtained from cows, goats, sheep, principle (preserving or adapting) he adhered to horses, and camels was considered a symbol of in the translation of CSIs, he replied that he abundance and health. Its color has made it a “was always more worried about how to convey symbol of purity. In the Kazakh language, it is the artistic, literary skill of Jumabayev’s poetry even replaced with the word ақ (white). Dairy rather than single words” (Kocaoğlu, 2018, dishes are called ақтағам (white food). On the p. 153). Such a purpose of a translator is bound spring holiday of the equinox, people wish each with the purpose of poetic translation as a other Ақмолболсын! (Let the white be a lot!). whole, that is, first of all, to convey aesthetic There is a saying сүттенақ, судантазаболу perception and imagery. (to be whiter than milk and purer than water) which means to be innocent. In Jumabayev’s 4. Results and Discussion poem, by saying hearts as pure as milk, the To perform the spiritual picture of the youth, author means the pure, immaculate hearts of the the poet used stable expression сүттей таза youth. In Russian, unfortunately, this line was жүректер, which translates into English as generally omitted, but it has been rendered as hearts as pure as milk. This expression has a fresh as milk in English. Although, freshness cultural connotation since, for nomadic Kazakh and pureness are different notions (Table 1).

Table 1 Translation of CSIs ‘сүттей таза жүректер’ into English and Russian Original Translation in English by Kocaoğlu Translation in Russian by Soloviyov Жұмсақ мiнез жiбектер, The soft manner silks Omission of the whole stanza Сүттей таза жүректер The hearts as fresh as milk

It means that in English, the translator used the the original, there are eight stanzas, while in the strategy of transformation, that is the change of Russian translation, there are seven. The the content of CSIs (pure, innocent hearts following lines include such CSI as алаш and replaced by fresh hearts), while in Russian, the the cultural toponym Арқа (Table 2). reason for the omission remains indefinite. In Table 2 Translation of CSIs ‘алаш’, ‘Арқа’ into English and Russian Original Translation in English by Kocaoğlu Translation in Russian by Soloviyov Babble like mountain water, Тау суындай гүрiлдер, Say my Majestic Alash nation, Водопады в тех поют, Айбынды алаш елiм Say my Golden backbone, Что народ Алаш чтут, дер, Алтын Арқа жерiм I believe in youth! Золотой Арку зовут, – дер, Мен жастарға Alash is a national motto and ancient Верю, верю в молодых! сенемiн! war cry of the .

Алаш is the name of the mythical ancestor of word ‘Alash’ can have a lot of meanings the Kazakhs who was taken to designate a depending on the context, including the social and political movement that later took following meanings: the original unification of shape in a party. One of the leaders of the party the people from , the common and the future autonomy Bukeikhanov in his motto of the Kazakh tribes, an alternative name articles, wrote that the word ‘Alash’ for for the ancient Kazakh people, Alash centuries was the battle cry of the Kazakhs movement in the early 20th century, and Alash (Antonov, 2017). A similar explanation was party in Kazakh Autonomy. Despite this, the given by the translator, as can be seen in Table translator gives the correct definition that is 2. For the modern generation, the use of the suitable for the context of the poem

5 6 Translation of the Culture-Specific Items in Jumabayev’s “Men Jastarğa Senemin” into English and Russian

understanding the intent of the poet, which is literature, there is a direct translation into also very important. As Davies (2003, p. 93) Russian ‘Yellow Back’. ‘Сары’ is translated as noted while talking about shortcomings of yellow, golden, or reddish color, and Арқа is addition, “there is a danger of burdening the translated as ‘back’ or ‘spine’. On the map of reader with irrelevant details”. So, in English, the country, it can be seen that this land the translator used an addition outside the text stretches across Central Kazakhstan really (a short explanation in the form of a footnote) resembles a spine in the middle of the back which goes beyond foreignization, while in connecting the northern and southern parts. On Russian, there is preservation that also falls the other hand, it can mean a crucial role of арқа under foreignization. (back and spine) in the anatomical structure of a human and their life, as well as this Арқа is actually Сарыарқа which is a geographical place has the same importance for compound word cары (yellow) + арқа (back). the Kazakh nation. Scientist-archaeologist and Though, the poet often replaced the word сары ethnologist Margulan stated that the translation (yellow) in this toponym with a determiner of the name Saryarka as Yellow Ridge by the алтын (golden) to add imagery and famous geologist Medoev “successfully expressiveness. But it does not particularly conveys the geomorphological structure and affect the meaning since сары is the color of relief of Central Kazakhstan” (Boranbayev, gold, so, in one word, the author placed both the 2017). However, it cannot fully explain the denotative and connotative meanings. That is, sacred meaning of the name of this land. in the literal sense, this land is very rich in minerals, natural resources, nature itself is So, in Russian, there is localization where Арқа beautiful (mountains, hills, and fertile steppes, was phonologically adapted and became Арка. striking human consciousness with its endless Kazakh-specific consonant қ was replaced by к. expanse and beauty), and in a figurative sense, Also, the word took the ending у (Арку). In it is a very dear place to the nation and the English, there is transformation. In original, poet’s heart. This is where he was born, this is there is the word жерім after this toponym: a sacred place in the minds of Kazakhs. Алтын Арқажерім that in English means my Сарыарқа for the Kazakhs is the Promised land. So, the interlinear translation is as Land. Distant ancestors, the creators of the follows: Say my land Golden backbone. Then it nomadic civilization roamed on this land. It was would serve as some kind of hint to the target them who managed to domesticate horses and reader that this is the name of the land or create war chariots in ancient times. They were geographical name. Also, by capitalizing the the founders of the unique nomadic culture and word Golden instead of backbone, the translator animalistic style in art. The historian Utemish- changed the structure of the toponym. As the haji in his treatise Tabakat-I Nasiri wrote: authors have mentioned above, golden is only a determiner but not a fixed geographic name. In When he (Jochi, the eldest son of Genghis the original, Арқа is capitalized (Table 2). Since Khan, Khan of the Golden Horde) saw the the translator did not explain in any way what Kypchak land Saryarka, he has found that there ‘Golden backbone’ means, it can be only can be no land in the whole world more pleasant guessed how the target readers would perceive than this one, better air than this one, sweeter this translation, with what they would associate water than this one, wider meadows and it. In Russian, the translator capitalized Арқа. pastures than these ones”. (Boranbayev, 2017) There is also no explanation in the Russian Also, Kazakhs address a close and dear, loving translation as well, but it can be supposed that person as ‘алтындай қымбаттым’ (my darling the translator did not find the need for it since as gold). But if Алтын Арқа can be said, it will this toponym is familiar to the Russian- not be a compound word such as Cарыарқа. In speaking audience due to the long years of this case, алтын will be only a determiner for historical, political, economic, and social ties ‘golden’. between the two nations. In the following stanza, the poet used the name of the mythical Why did the ancestors of the present Kazakhs horse тұлпар and the religious concept иман call this land Сарыарқа? In the scientific (Table 3). A. E. Alpysbayeva, S. A. Ashymkhanova/ International Journal of Society, Culture & Language, 2021 ISSN 2329-2210 7

Table 3 Translation of CSIs ‘тұлпар’, ‘иман’ into English and Russian Original Translation in English by Kocaoğlu Translation in Russian by Soloviyov Қажу бар ма тұлпарға, Is there grass for the stallion Разве устает тулпар Талу бар ма сұңқарға, Is there prey for the falcon Или сокол, что не стар? Иман күштi оларда, Faith is strong in them Святость им – великий дар. – Мен жастарға сенемiн!... I believe in youth! Верю, верю в молодых!

Тұлпар is a winged (or flying) horse in Turkic replaced by у. In English, it was globalized; the mythology which corresponds to Pegasus in translator chose a more neutral and general ancient Greek mythology and Buraq in Islamic word as a stallion. According to the Cambridge mythology. Since ancient times, nomadic dictionary, “a stallion is an adult male horse that people have depicted in great numbers their is used for breeding” (Cambridge dictionary, most loyal and faithful friends, horses. Giving 2021). Such features of a stallion as speed, them various mythological and fabulous physique may have something common with properties, they considered them sacred the features of тұлпар but it is not enough to animals. Images of horses were found on gold fulfill cultural and mythical context. items of the Scythian-Sak (ancient tribes) times, on numerous drawings (petroglyphs) carved on The next one is a religious term иман. The rocks throughout Kazakhstan and beyond. linguistic meaning of this word is a Since the life of nomads is directly connected confirmation of the truth. That is, it is faith in with horses, they have become characters of something from the bottom of one’s heart and myths, fairy tales, legends, and epic poems, soul without a grain of doubt and hesitation, the including the fantastic image of winged horses. confirmation of the truth or any decision that is The idea of magical winged creatures told, recognition of it as correct, a belief that originated from ancient times. Let us look at the words of the transmitter are correct. The words example from the Kazakh epic song faith and иман are synonyms. The religious «Кобланды-батыр»: meaning of the term иман is an unshakable belief in the correctness and truth of all У быстроногого Бурыла revelations, religious foundations, and Под ребрами крылья… (Baiğanin, 2012). decisions sent down by Allah Almighty and Interlinear translation (by the authors): transmitted by Prophet Muhammad (peace and At the swift Buryl (name of the horse) blessings of Allah be upon him!), confirmation There are wings under the ribs... of their truth and their recognition through understanding and acceptance. It has been The Kazakhs naively believed that small wings translated into English as faith that is invisible to the eyes were hidden under the globalized. The same strategy was used in shoulder blades of тұлпар. When they are Russian. It has been rendered as святость, born, in order to do no damage to these wings, which means holiness and saintliness. The it is necessary to take out the foal ripping open notion of faith exists in any kind of religion or the belly of the mare. Of course, the mare would even in the basics of any religion. Maybe it die, but this sacrifice would be for the sake of motivated the translators to choose this very the incomparable speed of the horse. Future translation strategy that falls under winged horses тұлпар should have been born, domestication. And in the following stanza, exactly as it was described in heroic poems there is a two-fold use of the word алаш and the about famous batyr (hero) and their horses. In name of the sacred book in the religion of Islam Russian, тұлпар was phonologically adapted құран (Table 4). to тулпар. Kazakh-specific vowel ұ was

Table 4 Translation of CSIs ‘алаш’, ‘құран’ into English and Russian Original Translation in English by Kocaoğlu Translation in Russian by Soloviyov Алаш айбынды ұраны, Alash23 – the Majestic warcry, Если знамя их Алаш Қасиеттi құраны, The dignity of Quran, И Коран священен наш – Алаштың олар құрбаны, They sacrifice themselves to Alash, С ними в жертву жизнь отдашь. – Мен жастарға сенемiн! I believe in youth! Верю, верю в молодых! A. E. Alpysbayeva, S. A. Ashymkhanova/ International Journal of Society, Culture & Language, 2021 ISSN 2329-2210 8

Concerning алаш in English, there is addition sacred religious book Koran itself, but a outside the text. The poet used this CSI three derivative meaning of it which is as sacred as times in this poem, and in English, it was Koran. The interpretation of the first two lines mentioned in the same amount, and there is one (Table 4) should be like ‘Alash is their (youth’s) common explanation in the form of a footnote. Majestic war cry, Alash is their sacred Koran’. In the Russian translation, there is a double use So, Alash for them is as sacred as Koran. of preservation strategy, once CSI алаш was Overall, domestication has prevailed in the substituted by a pronoun. In the case of құран, translations into both languages with a slight the translators used a localization strategy in difference. In Russian, the translator has mostly both languages. In Russian, Kazakh-specific employed localization in order to adopt CSIs letters қ and ұ were replaced by к and о: Коран. phonologically and to make them more In English, құран phonologically adapted as readable and acceptable for target readers Quran. But why isn’t it capitalized in original? (Table 5). Since in the original, the author does not mean Table 5 The Frequency and Relation of Translation Strategies and Principles of CSIs CSIs English Russian Foreignization Domestication Foreignization Domestication Сүттей таза + (transformation) + (omission) жүректер тұлпар + (globalization) + (localization) иман + (globalization) + (globalization) Арқа + (transformation) + (localization) +++ (addition Алаш (3) ++ (preservation) + (localization) outside the text) Құран +localization + (localization) Total 3 5 2 6

The main reason for that is the fact that the globalization. In the case of religious CSI иман, Kazakh language has got nine specific both translators used globalization since the consonants and vowels inherent only to it notion of faith in religion is universal. (despite the fact that both languages use the Cyrillic alphabet), which are very tricky to 5. Concluding Remarks pronounce for Russian readers. In the English It can be concluded that there are three main language, the translator had to make sacrifices reasons that impact the choice of translation in the relation of CSIs in order to compensate strategies for CSIs. Firstly, it depends on the for other important aspects of poetic translation. type of text. The authors analyzed a poetic text; For example, in the case of cultural toponym thus, the translators sometimes had to make Арқа, the translator chose transformation sacrifices for the benefit of artistic perception, (Golden backbone) instead of preservation shape, rhythm, and rhyme. The second reason which is commonly accepted in the translation is the target audience. In the case of of the toponyms but it provides consonance in Jumabayev’s “Men Jastarğa Senemin”, the rhyme: the previous line ends with nation, and Russian target readers are ready to understand this one ends with backbone. The same can be the source text culture more than the English said regarding the mythical horse tulpar, which target readers. Thirdly, the relationship between was rendered as stallion where the following the source and target languages plays an line ends with falcon. In English, there is one important role in the choice of translation case of addition outside the text concerning strategies. Thus, Russian and English are quite historical CSI алаш. While in Russian different languages and belong to different translation, this strategy is completely absent. language families in relation to Kazakh. Most probably, the translator relied on the Russian and Kazakh use the same alphabet, background knowledge of the target readers. except for special letters that are used only in Regarding the two well-known religious CSIs, Kazakh. English is very popular in Kazakhstan, the translators employed localization and but the Kazakh language is hardly known for A. E. Alpysbayeva, S. A. Ashymkhanova/ International Journal of Society, Culture & Language, 2021 ISSN 2329-2210 9

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9 10 Translation of the Culture-Specific Items in Jumabayev’s “Men Jastarğa Senemin” into English and Russian

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