By Angela Bauer-Levesque
Sofia Coppola's 2003 film Lost
in Translation was on my mind when I arrived in Shanghai, China, a little
over a week ago to join a group of students, faculty, and staff from Episcopal
Divinity School for a Travel Seminar.
What would be clouded by a non-alphabetical and non-cognate
language? I do not speak nor read any Chinese. In my few attempts at learning
some basic phrases (hello; please; thank you; excuse me; and the like), I have
found the nuances of intonation difficult to duplicate. Having witnessed the
laughter at unintended meanings due to what amounts to a slight change in tone
to my ears, I have shied away more and more from even trying.
In the reverse direction, Western cartoons making fun of
translations from Chinese into English are legion, and I do not intend to
contribute to a racially problematic and cross-culturally insensitive dynamic.
While sometimes indeed amusing, the signs we have seen in any of the cities we
have visited (Shanghai, Hangzhou, Suzhou, Nanjing, and Xi'an so far, with
Bejing still ahead on our itinerary) speak to the effort at bilingual
access—for sure with business interests in mind. The cognitive dissonance
creating the apparent funniness usually stems from word for word literal
translations. Indeed, meanings get lost in translation in any direction.
Nevertheless, it is amazing how much signage appears in both Chinese and
English.
The much bigger issue is another aspect of translation altogether
that has captured my imagination. What is said? What is left unsaid? And if
it's even possible to understand with such little exposure and so much
cross-cultural complexity, what is said between the lines? In various places we
visited we had translators to help us communicate with our hosts. Welcome and
introductions were usually followed by a time for questions and answers. The
rhythm for the most part conformed to the usual short paragraph in one language
being translated into the other, back and forth, and back and forth. There has
been a lot of nodding and smiling led by those among us who understand both
English and Chinese. And I keep wondering what is communicated.
Let me share an example: when I asked about whether something was
“customary not to do” (i.e. cultural convention) or “not allowed” (i.e.
prohibited), I was told that it was “required not to go." The nuance has
struck me as profound, being both/and and neither at the same time. It is an
answer without answering. It gave me a sense of expectation, both
cultural/social and legal. Not knowing enough about either to say more, I was
left pondering the additional space created by such way of thinking. The
Aristotelian linearity deeply engraved in my own way of socio-culturally
constructed thinking finds this concept of additional, rather than alternative
meaning both intriguing and challenging. What am I told here to do and/or not
do? Pushing for an answer a bit more, I receive the exact repetition of the
earlier response. Clearly, I do not yet grasp the concept of additional space,
translation for more options, enough to know what might be possible.
Not having a clear read on our Chinese hosts' restrictions on
what they can or cannot tell us, I keep wondering about translation as it
pertains to communicating across cultural differences of world-views,
understanding of human relations in general and ethics in particular. How much
there is to learn with each other and from each other's ways of thinking! (Let
me also state that I know the bills need to get paid here as well as back home
in the end, wherever the funding originates; which is to say that I understand
that people need to say what they need to say, as I am aware of the privilege
of such musings.)
Almost needless to say, translation is a form of interpretation.
Thus, to move one step further and apply the rhythm of translation to more
remote ancient texts, interpretation of interpretation takes center stage.
Having listened to speeches as well as sermons in China that appear to
embrace literal translations of biblical passages, I wonder what it would take
to make space for “interpretation” that will empower all the people.
Professor Angela Bauer-Levesque is the academic dean of the Episcopal Divinity
School. She also serves as Harvey H. Guthrie Jr. Professor of Bible, Culture
and Interpretation. Her most recent book is The Indispensable Guide to
the Old Testament (Pilgrim Press).
Thank you, Angela, for this particular post.
ReplyDeleteI have followed each post from the Travel Seminary vicariously. Today I am trying to grasp in some way the many questions you have raised in this post. The both/and for me is reflecting on your comment about Aristotelian linearity of much Western thinking and linguistic construction in contrast to that of Chinese languages. As I think about 'culture wars' here in the U.S. about bi-lingual education and even public signage, the learning implications from this particular China Travel Seminar are critical for how engaging theological education in interfaith and cultural difference for EDS students is an absolute necessity, as vital as U.S. business persons learning Chinese for the demands of the global economy. I cannot wait for further discussion about all this in the EDS community! Thank you, Angela