Translating animal names in the Sesotho Bible: a complexity analysis
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Date
2023
Authors
Mohokare, Sesheme Meshack
Journal Title
Journal ISSN
Volume Title
Publisher
University of the Free State
Abstract
Sesotho users have been using the 1909 Sesotho Bible translation for more than 100 years. The next Sesotho Bible translation was introduced to Sesotho users in 1989 but was not well accepted. Makutoane (2011) describes the 1989 Sesotho translation as complementary to the 1909 Sesotho translation. The 1909 is a literal translation while the 1989 Sesotho translation is dynamic equivalent translation. In both translations there are instances where an attempt is made to use contextual terms for Hebrew animal names, but in other instances the translators fail to adequately accommodate the context of Sesotho users. The 1909 and 1989 Sesotho translations reflect loan words of the Hebrew text in Sesotho. The animal symbolism and metaphorism has been translated into Sesotho literally. The 1989 Sesotho translation only succeeds in presenting these Hebrew animal symbols and metaphors in simplified Sesotho and translates Hebrew animal names like ָֽיָתן ֽ ִלְו as kganyapa (sea monster, big water snake), יןנִּ֔תַּ as kgodumodumo (big monster that can swallow the whole nation), instead of drakone (dragon) of the 1909 translation. For Sesotho users to conceptualise animal symbols and metaphors in the 1909 and 1989 Sesotho translations is problematic as these animal symbols and metaphors are mostly from the incipient Hebrew text not from the context of Sesotho users. This study is based on the use of complexity theory as an alternative to literal, linear and reductionist Sesotho translations. A complexity theory approach is used to analyse the presentation of animal symbolism and metaphorism in the 1909 and 1989 Sesotho translations to determine whether the Sesotho translators were able to accommodate the subsequent context of the Sesotho users and whether a complexity approach would provide a more meaningful translation for Sesotho speakers.
A differentiation of three main theories of translation is made viz. literal translation, functionalist translation, and complexity theory translation. A literal translation is a word-for-word translation where the subsequent text endeavours to replicate the form of the incipient text. The functionalist approach is a dynamic equivalence sense-for-sense approach that is based on the translation brief. Complexity theory involves a multi-faceted approach to translation based upon all of the dimensions of the incipient sign system as well as all of the dimensions of the subsequent sign system. The work of researchers such as Marais (2014) on complexity theory is discussed in length. Marais (2014) views complexity theory as a means to produce better contextual translations because both literal translations and dynamic equivalent translations are reductionist. Complexity theory views translation as a complex system. Since translation is complex, complexity theory is a better approach that can be used to translate biblical texts into African languages like Sesotho. Semiotics as part of translation and its relationship to complexity theory are also discussed in length.
Like all languages, Sesotho has its own symbols, metaphors, and figures of speech. Sesotho animal symbolism and metaphors are discussed in length. Sesotho animal symbolism and metaphorism are mostly found in 𝘣𝘢𝘥𝘪𝘮𝘰 (religion), totemism, royalty, traditional medicine, 𝘣𝘰𝘭𝘰𝘪 (witchcraft), folklore, proverbs, and idioms. The animals that are discussed are those that are used symbolically and metaphorically in the incipient Hebrew text. The discussion is on how these animals that are symbolically and metaphorically used in the Hebrew text and how they are used in Sesotho symbolism and metaphors.
The focus of the study is on how the 1909 and 1989 Sesotho Bible translations translated Hebrew animal names found in Hebrew text and especially those Hebrew animal names that were used symbolically and metaphorically. These Hebrew animal names include wild animals, the meat-eating wild animals such as the lion, leopard, bear, jackal, wolf, and wild dogs as well as the grass-eating wild animals such as wild donkeys, wild oxen, all types of bucks, mole, and wild pig. Domesticated animals such as cattle, sheep, goats, ass, camel, horse, mule, and dog are also included. It also focuses on birds of prey and seed eating birds, including the crane, swallow, raven, dove, pigeon, eagle, vulture, jackdaw/pelican, ostrich, owl, partridge, sparrow, and the stork. Also included are reptiles (venomous snakes, vipers and the crocodile), the fish, snail, insects such as ants, bees, flea, gadfly, and hornet/wasp; worms such as the leech and maggots; locusts in their different developmental stages; the moth, scorpion, and spider. The symbolic and metaphoric translation of mythical creatures such as sea-monster, dragon, and leviathan into Sesotho by the translators of the 1909 and 1989 Sesotho translations are also discussed.
The use of animal symbolism and metaphorism dealt with in this study shows these types of figurative language were mainly used in the books of Proverbs, Job, Psalms, and the books of the Prophets (both major and minor prophets). Symbolism and metaphorical usage in these books show how much knowledge of animals, their behaviour, and their habitat the Hebrews had. Like their Hebrew counterparts, Sesotho users have their own knowledge and understanding of animals that need to be accommodated by Sesotho translators. When comparing animal symbolism and metaphorism in the incipient Hebrew text with those in the subsequent texts (1909 and 1989 Sesotho translations), one realises that they are closely similar. The 1909 Sesotho translation is mainly a literal translation of the Hebrew text. The 1989 Sesotho translation rephrases and simplifies the animal symbolism and metaphorism of the incipient text. There are only a few instances where the 1989 Sesotho translation tries to use the context of the Sesotho users. In 1 Kings 12:11, the Hebrew term ﬠַקְרִַבִּ֖ים (scorpion) is used metaphorically as a whip to punish people. The 1989 Sesotho translates this term with 𝘬𝘢𝘵𝘴𝘦 (cat) instead of 𝘱𝘩𝘦𝘱𝘩𝘦𝘯𝘨 (scorpion) because 𝘬𝘢𝘵𝘴𝘦 (cat) is also used metaphorically for a whip that the Basotho use to the punish incarcerated persons in prison. In this case the Sesotho translators used the context of the users to translate the whip metaphor. Though there may be resistance by conservative Sesotho users to contextual translations, as is the case with the publication of the 1989 Sesotho Bible (Makutoane 2011), Sesotho translations that consider all dimensions of the incipient sign system and the subsequent sign system in a complexity theory approach will be most meaningful to Sesotho users.
A final consideration in the thesis involves how the translation of animals in the Bible must be considered in light of the ecological viewpoints concerning animals in the Bible and the ancient Near East as well as in contemporary African society. The implications for the ethical translation of animals in the Bible, based upon an ecological approach that views animals not as “things” but as living beings, is explored.
Description
Thesis (Ph.D.(Bible Translation ))--University of the Free State, 2023
Keywords
Sesotho, Bible translation, Animal names, Ethical translation of animals, Metaphors, Symbolism, Figures of speech, Complexity Theory, Semiotics