متن کامل پایان نامه مقطع کارشناسی ارشد رشته :زبان انگلیسی
عنوان : A Socio-Cultural Prospect toward Translation of Tourism Texts on the Basis of Venuti’s Domestication and Foreignization Theory A Case Study of Eastern Azarbaijan Tourism Texts
Islamic Azad University
East Azarbaijan Science and Research Branch
M.A. Thesis
in English Translation Studies
Subject:
A Socio-Cultural Prospect toward Translation of Tourism Texts on the Basis of Venuti’s Domestication and Foreignization Theory A Case Study of Eastern Azarbaijan Tourism Texts
Supervisor:
Bahloul Salmani, Ph.D.
Advisor:
Bahram Behin, Ph.D.
Summer 2013
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Abstract
Tourism is a lens that provides unique insights into the social, cultural, political and economic processes operating in specific environments. Tourism brochures are texts loaded with culture-specific items. For my research I have chosen the culture specific items (CSIs) of Eastern Azarbaijan Tourism Texts according to Vlahov and Florin (1980) categorization to contrast them with their English versions to find out whether they are domesticated or foreignized according to Venuti’s (1995) theory. This thesis discusses and describes the domesticating and foreignizing translation techniques that are introduced by Lawrence Venuti, applied in the English translations of culture-specific items of Eastern Azarbaijan tourism brochures. It is important to transmit the message adequately, or it may lead to loss of business. Domesticating and foreignizing strategies are popular in translation studies and each of them has its own advantages and disadvantages in translating tourist texts. Domestication approach describes the translation strategy in which a transparent and fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers. Foreignization approach designates the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. This study first gives a short overview of the concept of culture-specific items and of the domesticating and foreignizing approaches of translation that are applied when translating them. Then it is going to do a contrastive analysis of culture-specific items of Eastern Azarbaijan in Persian language and their translation in English based on domesticating and foreignizing theories to identify the cultural gap in tourism brochures. Finally, based on the study and analysis of domestication and foreignization from the prospective of culture, this thesis draws a conclusion that foreignization should be the major strategy for translation of culture specific items exist in Eastern Azarbaijan Tourism Texts with domestication as a supplement. The results observed in this thesis, is shown on the figures as well. In the process of English globalization, the strategy of foreignizing translation is not only faithful to the original, but also a way to protect and develop Azeri and Persian language and culture.
Key Words:
Translation, Culture, Domestication, Foreignization, Tourism Texts, Eastern Azarbaijan
Abbreviations:
- Source Text: ST
- Target Text: TT
- Culture Specific Item: CSI
Table of Content
Title Page
Abstract
Dedication
Acknowledgements
Abbreviations
Table of Content…………………………………………………………………….………….I
List of Tables………………………………………………………………………………..XVI
List of Figures………………………..………………………………………………………XVI
Chapter One: Introduction………………………………………………………………..……1
1.1. Overview….……………………………………………………………………….1
1.2. Statement of the Problem……………………………………………………….…6
1.3. Purpose of the Study………………………………………………………………7
1.4. Significance of the Study………………………………………………………….8
1.5. Research Questions and Hypothesis………………………………………………8
1.5.1. Research Questions………………………………………………………8
1.5.2. Research Hypothesis…………………………………………………….9
1.6. Definition of key terms……………………………………………………………9
1.6.1. Translation………………………………………………………………9
1.6.2. Cultural Translation……………………………………………………10
1.6.3. Domestication………………………………………………………….10
1.6.4. Foreignization………………………………………………………….10
1.7. Limitations and Delimitations……………………………………………………10
1.7.1. Limitations……………………………………………………………..10
1.7.2. Delimitations……………………………………………………………11
1.8. Theoretical Framework…………………………………………………………..11
Chapter Two: Review of the Related Literature…………………….………………………..12
2.1. History of the Theory of Translation…………………………………………….12
2.1.1. Domestication in Early Translation in England…………………………….14
2.1.2. Domestication in Early Translation Theories……………..……………17
2.1.3. Fluency Techniques and Alternative Translation Strategies in the 17th-18th Centuries26
2.1.4. Victorian Age and Foreignization………………………………………32
2.1.5.Early 20th century–theory and practice in Britain and America……….41
2.1.6. Alternative points of view…………………………………..……….…44
2.1.7. Theory and Practice in the 1960s……………………………………….49
2.1.8. The cultural turn in translation studies………………………………….54
2.1.9.Criticism of Venuti’s Theory of Domestication and Foreignization……65
2.1.10. Conclusion……………………………..……………………………..76
2.2. Culture Specific Items……………………………………………………….……79
2.3. Tourism…………………………………………………………………………..83
2.3.1. Tourist…………………………………………..………………….…..86
2.4. Eastern Azarbaijan……………………………………………………………….87
2.4.1. Tabriz……………………………………………………………………89
2.4.1.1. Tabriz is the City of Beauties………………….……………..89
2.4.1.2. Tabriz from the View of Tourists…………………………….91
2.4.1.3. The Famous Persons and Luminaries of Tabriz………………93
2.4.1.4. Tabriz the City of Pioneers……………………………….….94
Chapter Three: Methodology………………………………………………………………….95
3.1. Overview……………………………………………………….…………………95
3.2. Design……………………………………………………………………………97
3.3. Corpus…………………………………………………………………………….97
3.4. Samples…………………………………………………………………………..98
3.5. Instrumentation…………………………………………………………………..98
3.6. Data Collection and Data Analysis Procedure……………….…………………..98
Chapter Four: Data Analysis…………………………………………………………..…….100
4.1. Overview………………………………………………………………………..100
4.2. Samples…………………………………………………………………………..105
4.2.1. Geographical Culture Specific Items……………..…………………..106
4.2.1.1. Sample 1. Magbarat-al-Shoara…………………….…..……106
4.2.1.2. Sample 2. Arg-E-Alishah……………..…………….………108
4.2.1.3. Sample 3. Masjid-E-Kabud…………………………….……110
4.2.1.4. Sample 4. El-Goli (Shah-Goli)………….……………….….111
4.2.1.5. Sample 5. Boq-E Saheb-ol-Amr………….…………………112
4.2.1.6. Sample 6. Pol-E Aji Chai…………………..…………….…113
4.2.1.7. Sample 7: Borj-E Khalat-Pooshan………………………….114
4.2.1.8. Sample 8. Hamam-E Nobar…………………………………115
4.2.1.9. Sample 9. Rabae Rashidiye…………………………….……115
4.2.1.10. Sample 10. Boq-E Oun-ibn-E Ali…………………….……116
4.2.1.11. Sample 11. Bagh-E Do-Kamal…………….…………………..117
4.2.1.12. Sample 12. Mooz-E-Ye Azarbaijan………………….……118
4.2.1.13. Sample 13. Meidan-E Shohada………………………………..119
4.2.1.14. Sample 14. Pol-E Ghari……………………………….…..120
4.2.1.15. Sample 15. Khan-E-Ye Mashrooteh………………….……121
4.2.1.16. Sample 16. Bazaar-E Tabriz……………….………………123
4.2.1.17. Sample 17. Bagh-E Golestan………………………….…..123
4.2.1.18. Sample 18. Mooze-Ye Sanjesh…………………………….124
4.2.1.19. Sample 19. Masjid-E Jame Tabriz…………………………125
4.2.1.20. Sample 20. Boqe Seyyed Hamzeh…………………………127
4.2.1.21. Sample 21. Borj-E Atashneshani…………………….……127
4.2.1.22. Sample 22. Masjid-E Ostad Shagerd……….……………..128
4.2.1.23. Sample 23. Khane-YE Haidar Zade……………….………129
4.2.1.24. Sample 24. Mouze-YE Qajar………………………………130
4.2.1.25. Sample 25. Darre-YE Liqvan………….…………………..131
4.2.1.26. Sample 26. Aji Chay (Talkheh Rood)…………….……….131
4.2.1.27. Sample 27. Pol-E Kabli (Etehad-E Melli)………..……….132
4.2.1.28. Sample 28. Boq-E Seyyed Ibrahim…………….………….133
4.2.1.29. Sample 29. Bazaar-E Ghazan………….…………….…….133
4.2.1.30. Sample 30. Jadde Abrisham…………………………….…134
4.2.1.31. Sample 31. Timche Amir………………………….………134
4.2.1.32. Sample 32. Timche Mozafari-E………….………………..135
4.2.1.33. Sample 33. Qoll-E Sorkhab……………….………………135
4.2.1.34. Sample 34. Kakh-E Ostandari………………………….….136
4.2.1.35. Sample 35. Khangah-E Goosh Khane…….…………….…136
4.2.1.36. Sample 36. Ghar-E Qadamqah…………….……………….137
4.2.1.37. Sample 37. Cheshme Tap Tapan……………………..……138
4.2.1.38. 4.2.1.38. Sample 38. Daryache-YE Uremia……………………138
4.2.1.39. Sample 39. Hammam-E Mehr Abad……………………….138
4.2.1.40. Sample 40. Masjid-E Mehr Abad……….…………………139
4.2.1.41. Sample 41. Abshar-E Asiyab Kharabeh….……………….139
4.2.1.42. Sample 42. Borj-E Dozal………………….………………140
4.2.1.43. Sample 43. Qale-YE Kordasht………………….…………140
4.2.1.44. Sample 44. Hammam-E Kordasht………….……………..141
4.2.1.45. Sample 45. Darre-YE Kabutaran……………………….…141
4.2.1.46. Sample 46. Abshar-E Sarkand Dizaj……………………….142
4.2.1.47. Sample 47. Kelisa-YE Mujumbar……………………………..142
4.2.1.48. Sample 48. Emarat-E Thomanians…………………………143
4.2.1.49. Sample 49. Kelisa-YE Veinaq…………………………….144
4.2.1.50. Sample 50. Qale-YE Babak………………………….……144
4.2.1.51. Sample 51. Gunbad-I Ghaffariye…………………….……145
4.2.1.52. Sample 52. Gunbad-I Kabood……………………………..145
4.2.1.53. Sample 53. Pol-E Dokhtar………………………….……..146
4.2.1.54. Sample 54. Rood Khane-YE Gizil Uzan…………….……147
4.2.1.55. Sample 55. Qale Dokhtar…………………………….……147
4.2.1.56. Sample 56. Qaflankooh…………………………………….148
4.2.1.57. Sample 57. Mantaqe-YE Chichakli……….………………149
4.2.1.58. Sample 58. Qale Jowshin………………….………………149
4.2.1.59. Sample 59. Qale Zahak…………………….………………150
4.2.1.60. Sample 60. Kooh-E Sormelu……………….……………..150
4.2.1.61. Sample 61. Kooh-E Bozgush………………………….…..150
4.2.1.62. Sample 62. Kooh-E Kamtal…………………………….…151
4.2.1.63. Sample 63. Hammam-E Chaharsue…………………….…152
4.2.1.64. Sample 64. Masjid-E Roomian………………………………..152
4.2.1.65. Sample 65. Bana-YE Tappe Mosalla………….…………..153
4.2.1.65. Sample 65. Maqbare Oliya-Ye Qazi Jahan………………..153
4.2.1.66. Sample 66. Boqe Pir Jabir………………………………….154
4.2.1.67. Sample 67. Masjid-E Sakhre-IE Gadamqah……………….154
4.2.1.68. Sample 68. Mantaqe-YE Geermizigol…….………………154
4.2.1.69. Sample 69. Masjid-E Ojuzlu…………………………………..155
4.2.1.70. Sample 70. Kooh-E Sultan Daghi…………………….……155
4.2.1.71. Sample 71. Qale Pishtu…………………….………………155
4.2.1.72. Sample 72. Karvansara-YE Al-Khalaj………………….…156
4.2.1.73. Sample 73. Talab-E Quri Gol……………………….…….156
4.2.1.74. Sample 74. Mantaqe-YE Shah Yurdi………………………157
4.2.1.75. Sample 75. Pol-E Panj Chashme……………………..……157
4.2.1.76. Sample 76. Masjid-E Zargaran……………………….……158
4.2.1.77. Sample 77. Kelisa-YE Choopan……………………….….158
4.2.1.78. Sample 78. Kooh-ha-YE Sangi Uch Gizlar….……………159
4.2.1.79. Sample 79. Cheshme-YE Pir Sagga………….……………159
4.2.1.80. Sample 80. Abshar-E Pir Sagga……………………………160
4.2.1.81. Sample 81. Ghar-E Hajji Abad…………………………….160
4.2.1.82. Sample 82. Pol-E Gavdush Abad………………….………161
4.2.1.83. Sample 83.Maqbare-YE Ilkhani-YE Asafestan……………161
4.2.1.84. Sample 84. Ab-E Garm-E Asbfrooshan………….………..161
4.2.1.85. Sample 85. Ab-E Garm-E Allah-Haq………………….….162
4.2.1.86. Sample 86. Kelisa-YE Sohrel………………………….….162
4.2.1.87. Sample 87. Pol-E Tirvan……………………………….….163
4.2.1.88. Sample 88. Pol-E Tarikhi Gizil Korpu………….………….163
4.2.1.89. Sample 89. Qale Barazlu…………………………………..164
4.2.1.90. Sample 90. Sakhteman-E Inali………….…………………164
4.2.1.91. Sample 91. Borj-E Farrokhi……………………….………164
4.2.1.92. Sample 92. Pol-Ha-YE Khoda-Afarin….…………………165
4.2.1.93. Sample 93. Borj-E Qarluja………….……………………..165
4.2.1.94. Sample 94. Galae Darasi……………………….………….166
4.2.1.95. Sample 95. Ab-E Garm-E Motaaleg……….………………166
4.2.1.96. Sample 96. Zoghal Akhte……………………………..……167
4.2.1.97. Sample 97. Borj-E Modavar……………….………………168
4.2.1.98. Sample 98. Gunbad-I Sorkh…………………….…………168
4.2.1.99. Sample 99. Sadd-E Alavian………………………….……169
4.2.1.100. Sample 100. Ghar-E Kabootar……………………….…..169
4.2.1.101. Sample 101. Mabad-E Mehr………………………….….170
4.2.1.102. Sample 102. Hammam-E Khaje Nasir………….………..170
4.2.1.103. Sample 103. Tappe Yaldor……………….…………………..171
4.2.1.104. Sample 104. Shorsu………….……………………….…..171
4.2.1.105. Sample 105. Aqche Qala……………….…………………172
4.2.1.106. Sample 106. Gunbad-I Allah Allah……………….….…..173
4.2.1.107. Sample 107. I- Qalasi……………………….……………173
4.2.1.108. Sample 108. Okuz Daghi…………………………………174
4.2.1.109. Sample 109. Kooh-E Sahand…………………………….175
4.2.1.110. Sample 110. Kooh-E Sabalan…………………………….175
4.2.2. Ethnographic Culture Specific Items…………..……………….…….176
4.2.2.1.Sample 1.Sang Nebeshteye Orartu-YEE Razliq…………….176
4.2.2.2. Sample 2. Katibe Urartu-YEE Javan Qale…………….……176
4.2.2.3. Sample 3. Mahale-YE Sorkhab………….………………….177
4.2.2.4. Sample 4. Sang-E Besmellah…………………………….…177
4.2.2.5. Sample 5. Varni……………………………….………….…178
4.2.2.6. Sample 6. Ghorabieh…………………………………….….178
4.2.2.7. Sample 7. Baslog………….…………………………….…..179
4.2.2.8. Sample 8. Pashmak…………………………………….……179
4.2.2.9. Sample 9. Eriss………………………………….…………..180
4.2.2.10. Sample 10. Noga…………………………….…………….180
4.2.2.11. Sample 11. Kufta-Tabrizi………….………………………181
4.2.2.12. Sample 12. Polow…………………………….…………….181
4.2.2.13. Sample 13. Dolme………………………………………….182
4.2.2.14. Sample 14. Panir-E Liqvan………………………………..182
4.2.2.15. Sample 15. Jazire-YE Islami……………………………….183
4.2.2.16. Sample 16. Kandovan……………………………………..183
4.2.2.17. Sample 17. Ushtabin……………………………………….184
4.2.2.18. Sample 18. Bandar Sharafkhane…………………………..184
4.2.2.19. Sample 19. Ash…………………………………………….185
4.2.2.20. Sample 20. Dizi………….…………………………………186
4.2.2.21. Sample 21. Bonab Kabab-I………………………………..187
4.2.2.22. Sample 22. Dooshab……………………………………….187
4.2.2.23. Sample 23. Roosta-YE Girmizi Gol…………………………..188
4.2.2.24. Sample 24. Kalagaei……………………………………….188
4.2.2.25. Sample 25. Gelim…………………………………….……189
4.2.2.26. Sample 26. Jajim…………………………………………..189
4.2.2.27. Sample 27. Tikme Dash……………………………………190
4.2.2.28. Sample 28. Gara Aghaj…………………………………….190
4.2.2.29. Sample 29. Roosta-YE Ivand………………………….…..191
4.2.2.30. Sample 30. Ajabshir………….……………………………191
4.2.2.31. Sample 31. Abesh Ahmad……………….…………………192
4.2.2.32. Sample 32. Sujug………………………………………….192
4.2.2.33. Sample 33. Malekan…………….………………………….193
4.2.2.34. Sample 34. Miyaneh……………………………………….193
4.2.2.35. Sample 35. Hashtrood……………………………………..194
4.2.2.36. Sample 36. Osku…………………………………………..195
4.2.2.37. Sample 37. Jolfa……………………….…………………..195
4.2.2.38. Sample 38. Ahar……………………………………………196
4.2.2.39. Sample 39. Kaleybar………………………………………196
4.2.2.40. Sample 40. Shabestar………………………………………197
4.2.2.41. Sample 41. Marand………………………………………..197
4.2.2.42. Sample 42. Herris………………….………………………199
4.2.2.43. Sample 43. Azar Shahr……………………….…………….199
4.2.2.44. Varzgun……………………………………………….……199
4.2.2.45. Sample 45. Bostan Abad………….……………………….200
4.2.2.46. Sample 46. Hadi Shahr……………………….…………….200
4.2.2.47. Sample 47. Katibe Urartu-YEE Seqendil………………….201
4.2.2.48. Sample 48. Shir Yeki Pich Bafi……………………………201
4.2.2.49. Sample 49. Bonab………………………………………….202
4.2.2.50. Sample 50. Maraghe……………………………………….202
4.2.2.51. Sample 51. Char Oimagh………………………………….203
4.2.2.52. Sample 52. Sarab………………………………….……….203
4.2.2.53. Sample 53. Tabriz………………………………………….204
4.2.2.54. Sample 54. Tasooj…………………….……………………204
4.2.2.55. Sample 55. Ilkhechi……………………………….……….205
4.2.3. Art and Cultural Culture Specific Items…………..………………….205
4.2.3.1. Sample 1. Nowruz………………………………….……….206
4.2.3.2. Sample 2. Golshan-E Raz…………………………………..206
4.2.4. Ethnic Culture Specific Items…………………………..…………….207
4.2.4.1. Sample 1. Bagher Khan (1861-1916)……………………….207
4.2.4.2. Sample 2. Sattar Khan (1865-1915)………….……………..208
4.2.4.3.Sample3.Shaikh Mohammad Khiabani(1878-1910)…………208
4.2.4.4. Sample 4. Sayyid Mohammad Hussein Shahriyar (1905 – 1988)……209
4.2.4.5.Sample 5.Prof.Mohsen Hashtroodi(1907-1977)…………….209
4.2.4.6. Sample 6. Parvin Etesami (1906-1941)…………………….210
4.2.4.7.Sample 7.Mirza Hassan Roshdieh(1865-1963)……………..210
4.2.4.8. Sample 8. Allameh Mohammad Taghi Jaffari………………211
4.2.4.9. Sample 9. Jabbar Baghchebun (1885-1966)………………..211
4.2.4.10. Sample 10. Rassum Arabzadeh (1914-1986)………….…..212
4.2.4.11.Sample11.Abu Mozaffar Jahan Shah-e Garagoyunlu……….212
4.2.4.12. Sample 12. Sultan Mahmud Ghazan Khan………………..213
4.2.4.13. Sample 13. Kamal-iddin Masoud Khojandi………….……213
4.2.4.14. Sample 14. Kamal-iddin Behzad Harati…………………..213
4.2.4.15. Sample 15. Khasta Ghasim………………………………..214
4.2.4.16. Sample 16. Sheikh Mahmud Shabestari…………………..214
4.2.4.17. Sample 17. Ohadi Maragheie………….…………………..215
4.2.4.18. Sample 18. Mirza Mohammad Ali Ghuchani……………..215
4.2.4.19. Sample 19. Babak Khorramdin…………….………………216
4.2.4.20. Sample 20. Abu-Al-Ghasem Nabati……………………….216
4.2.4.21. Sample 21. Segat-ol-Islam…………………………………217
4.2.4.22. Sultan Mahmud Mojalled…………………….…………….217
4.2.4.23.Sample23.Nizam-iddin Sultan Mohammad Naghash………218
4.2.4.24. Sample 24. Mowlana Mashrabi Shervani………………….218
4.2.4.25. Sample 25. Samad Behrangi……………………………….218
4.2.5. Socio-Political Culture Specific Items………………………..……….219
4.3. Discussions………………………………………………………………………220
Chapter Five: Conclusion………………..……………………………………….………….226
5.1. Overview………………………………………………………………………..226
5.2. Conclusions……………………………………………………………………..227
5.3. Suggestions for Further Studies…………………………………………………229
References………………………………………………………………………..………….232
List of Tables
Table 2.1.7.1. Nida’s Defenitions of Good and Bad Translation……………………………..52
List of Figures
Figure 4.3.1. Eastern Azarbaijan Culture Specific Items Translation According to Domestication and Foreigniation……………………………………………………………220
Figure 4.3.2. Geographical Culture Specific Items in Eastern Azarbaijan Tourism Texts….221
Figure 4.3.3. Ethnographic Culture Specific Items in Eastern Azarbaijan Tourism Texts….222
Figure 4.3.4. Art and Cultural Culture Specific Items in Eastern Azarbaijan Tourism Texts………………………………………………………………………………………….223
Figure 4.3.5. Ethnic Culture Specific Items in Eastern Azarbaijan Tourism Texts…………224
Figure 4.3.6. All of the Eastern Azarbaijan Culture Specific Items According to Domestication and Foreignization…………………………………………………………..225
Chapter One: Introduction
1.1. Overview
First of all, in this section, the researcher tends to describe a little about the theory that is applied in this thesis to evaluate the translation of culture specific items in Eastern Azarbaijan Tourism Texts.
One of the key issues in the recent translation theories has been on whether the translator should remain invisible. The term invisibility describes the extent to which certain translation traditions tolerate the presence (i.e. intrusion, intervention) of the translator in the translation (Hatim,2001,45). This term originated in the works of Lawrence Venuti, himself a literary translator since the late 1970s. Venuti suggests that “invisibility” reveals itself in two related phenomena: The “effect of discourse”, that is, the translator’s use of language; A “practice of reading” or the way translations are received and evaluated (Venuti,1995,1).
A translation from one literary language into another one normally involves three transfers: from one natural language into another one; from one time into another; from one cultural milieu into another one (Hochel,1991,41).
Those transfers can result in an invisible (domesticating) translation where the target text is perceived as if it was
originally written in the target language, within the target culture and for the contemporary audience. They can also result in a Foreignizing translation, which makes it obvious to the reader that the original literary work belonged to a different language, age and culture.
Hatim defines domestication as “an approach to translation which, in order to combat some of the “alienating” effects of the foreign text, tends to promote a transparent, fluent style”.
Foreignization is “a translation strategy which deliberately breaks target linguistic and cultural conventions by retaining some of the “foreignness” of the source text” (Hatim,2001,46).
The German philosopher and theologian Friedrich Schleiermacher formulated the distinction between the two strategies most emphatically. In his 1813 lecture on the different methods of translation Schleiermacher argued that “there are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.” (Schleiermacher,1963). Thus every translator has to choose between a domesticating method and a foreignizing method. The first one is “an ethnocentric reduction of the foreign text to target-language cultural values, bringing the author back home”, and the second one is “an ethnodeviant pressure on those values to register the linguistic and cultural difference of the foreign text, sending the reader abroad” (Ibid,20). Further on in this thesis I will show that most translations actually achieve a certain compromise, domesticating the text in some aspects and foreignizing it in others.
Venuti (1995) shows that Anglo-American literary history has been for a long time dominated by domesticating theories – that recommend fluent translating. As France (2000,9) points out, domestication ‘has long been, and still remains, an essential criterion for judging the success of a translation’. For many British readers the model of good writing was provided by such works as Fowler’s Modern English Usage or The King’s English. Those works declared their preference for the familiar over the far-fetched, the concrete over the abstract, the single word over the circumlocution, the short word over the long, Saxon word over the Romance. If one accepted a given stylistic doctrine as possessing general validity, then translations could be all judged by their conformity to conservative literary taste (Ibid,9).
Venuti (1995) defines domesticating translation as a replacement of the linguistic and cultural difference of the foreign text with a text that is intelligible to the target language reader. Foreignizing translation is defined as a translation that indicates the linguistic and cultural differences of the text by disrupting the cultural codes that prevail in the target language. Other scholars, like Tymoczko (1999), criticize this dichotomy by pointing out that a translation may be radically oriented to the source text in some respects, but depart radically from the source text in other respects, thus denying the existence of the single polarity that describes the orientation of a translation.
This thesis is going to explore the relationship between foreignization and domestication in translations of culture specific items in Eastern Azarbaijan
:
در ایران رشد شتابان شهر نشینی در سه دهه گذشته با توان تجهیز فضاهای شهری و گسترس زیر ساختها متناسب نبود و مشاغل مولد مورد نیاز را ایجاد نمی کرد .از آنجا که توزیع فضایی شهر ها و جمعیت کنترل شده در چهار چوب یک برنامه جامع که مبتنی بر هماهنگیهای بخشی و ناحیه ای باشد صورت نگرفته است مشکلات ناشی ازرشد شتابان جمعیت شهر نشین ابعاد پیچیده ای یافته است ؛در نتیجه ،مشکلاتی نظیر فضاهای آموزشی ، خدماتی ،کاربری های اراضی به شدید ترین شکل ممکن در سیمای شهری کشور ظاهر شده است که رفع آنها مستلزم تلاش همه جانبه و برنامه ریزی شده ای است. (زیاری ،کرامت ا.. ، 1390،ص 6)
توزیع ناموزون و غیر اصولی مراکز آموزشی منجر به تردد بی رویه دانش آموزان درسطح شهر می شود فشار بر خدمات سایر مناطق و ازدحام در برخی نقاط شهر موجب مشکلات می گردد . دسترسی مطلوب به این نوع خدمات ضرورت شناخت چرایی و چگونگی این مشکلات با اعمال اصول کاربری اراضی شهری و مدیریتی متناسب برای کاهش آن اجتناب نا پذیر خواهد بود . سهولت دسترسی و توجه به مجاورت کاربری های متناسب می تواند اثرات مثبتی در پرورش و شکوفایی استعدادها و کاهش اتلاف وقت و سرمایه وهمچنین حفظ سلامتی دانش آموزان داشته باشد .(پورمحمدی ،محمد رضا ،1385،ص54)
یکی از اهداف برنامه ریزی کاربری اراضی شهری ،تامین مناسب خدمات عمومی از جمله دسترسی به خدمات آموزشی است مطالعه فضاهای اختصاص یافته به خدمات آموزشی درکشور های مختلف تفاوتهای عمده ای را نشان می دهد ؛به طوری که در شهر کلکته سرانۀ آموزشی برابر با 8/0متر مربع و در فرانسه بر اساس برنامه توسعه شهرها ی جدید برابر با 10 متر مربع است. در کشور ما استانداردهای مربوط به
فضاهای آموزشی برای کودکستان ،دبستان ،مدرسه راهنمایی ،و دبیرستان به ترتیب سرانهای معادل 8،9،11، 12متر مربع است. ( پورمحمدی،محمد رضا ،1390،ص 54)
مشکلاتی که درشهر های ایران و به خصوص شهر رودسر به وضوح قابل رویت است استقرار نامناسب کاربری های آموزشی در سطح شهر است بدون اینکه توجه ای به رعایت همجواری ها و حریم ها…شود . گاه دیده شده کمبود اعتبارات برای احداث مدارس جدید چنان تأثیر گذار است که در اولین مکانی که امکان مالی برای احداث مدرسه وجود دارد ویا وجود افراد خیری که زمین خود را وقف می نمایند بدون توجه به معیار های مربوط ، اقدام به ساخت مدرسه می شود.
لازم به ذکر است تعداد مدارس دبیرستانهای دخترانه دولتی دوره ی دوم 6مورد است که عبارتنداز: دبیرستانهای بنت الهدی صدر(جمزاد) – رضازاده – توحید – فرزانگان – هنرستان زینبیه و کاردانش حجاب که با مسایل و مشکلات مکانی از نظر تعداد کلاس ها ، فضاهای باز ، عدم تجهیزات و مشکلات فضایی توزیع استقرارکاربریها از نظر« سازگاری ، مطلوبیت ،ظرفیت ، وابستگی، سلامتی ،دسترسی ،کارایی ،آسایش و ایمنی» در شهر باتوجه به حوزه نفوذ آنها در سطح واقع در خیابا نهای اصلی و فرعی رودسر مواجه می شود.
متن کامل پایان نامه مقطع کارشناسی ارشد رشته :زبان انگلیسی
عنوان : A Study of the Concepts ‘Unity’, ‘Individuality’ and ‘Microcosm’ in Emerson’s Selected Poems
ISLAMIC AZAD UNIVERSITY
Central Tehran Branch
Faculty of Foreign languages-English Department
A Thesis Submitted in the Partial Fulfillment of the Requirements for the Degrees of Master of Arts in English Literature
A Study of the Concepts ‘Unity’, ‘Individuality’ and ‘Microcosm’ in Emerson’s Selected Poems
Advisor :
Prof. Jalal Sokhanvar
Reader:
Dr. Alireza Jafari
2014-2015
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Abstract
The present study is an analysis of some of the poems of the thinker and poet Ralph Waldo Emerson in the light of his own philosophy. The study investigates the poems in terms of Emerson’s concepts of ‘unity’, ‘individuality’ and ‘microcosm’. Actually, this study explores a new identity for the human being and other creatures in the world; the new identity that gives a broader view of the universe, God and man. Through the analysis of the poems in light of the notion of ‘unity’, it is discussed that the reality of the creatures of the universe is one essence that is ‘the Over-Soul’. Moreover, it is explained that there is interrelation among the objects of the world and also a connection between each creature and ‘the universal soul’ that Emerson names ‘the Over-Soul’. The poems also illustrate another concept i.e., ‘individuality’. It states that each person should make a personal relation to ‘the universal soul’ and finds the meaning of life and the reality of everything individually. Consequently, everyone through this relation realizes that ‘the Over-Soul’ is the essence of everything. Also, the poems reveal that the entire world is present in each creature and especially man, what Emerson names “microcosm”. Finally, the concepts through the poems bring a new identity to everything in the world as they have the overtone of the united spirit of the world or ‘the Over-Soul’ as the true identity of everything. This novel view toward everything and especially that of the human being helps him to have a broader and deeper view of life.
Table of Contents
Acknowledgement…………………………………………………………………………………………………4
Abstract……………………………………………………………………………………………..5
Chapter One: Introduction…………………………………………………………………6
1.1. General Background………………………………………………………………………7
1.2. Statement of the Problem……………………………………………………………………………………….9
1.3. Objectives and Significance of the study………………………………………………………………….9
1.3.1. Hypothesis…………………………………………………………………….………..10
1.3.2. Significance of the Study……………………………………………………….……..10
1.3.3. Purpose of the Study …………………………………………………………….……..11
1.3.4. Research Questions……………………………………………………………………11
1.4. Review of Literature………………………………………………………………………12
1.5. Materials and Methodology………………………………………………………………16
1.5.1. Definition of Key Terms………………………………………………………………16
1.5.2. Motivation and Delimitation……………………………………………………………19
1.6. Thesis Outline……………………………………………………………………………………………………..20
Chapter Two: Emerson’s Philosophy……..…………………….…………………22
2.1. Emerson’s Philosophy……………………………………………………………………23
2.1.1. Unity in Emerson’s philosophy………….……….……………………………….……25
2.1.2. Individuality in Emerson’s philosophy……………………………………………………………… 32
2.1.3. Microcosm in Emerson’s philosophy……………………………………………………….38
Chapter Three: New Identity in Emerson’s Selected Poems………………….45
3.1. Unity in Emerson’s Philosophy………………………………………………………….47
3.1.1. Unity in “Each and All”……………………………………………………………….47
3.1.1.1. The Relation of Each and All to shape a unity……………………………………….48
3.1.1.2. Interrelatedness of all Things in the World …………………………………………48
3.1.1.3. To find the Truth through Beauty……………………………………………………52
3.1.1.4. Man is the Universal Reality…………………………………………………………53
3.1.1.5. The Foundation of a united Spirit……………………………………………………54
3.2.2. Unity in “The Sphinx”………………………………………………………………….55
3.2.2.1. Variety leads to Unity………………………………………………………………..56
3.2.2.2. Exploration of Universal truth through Intuition……………………………………58
3.2.2.3. Man is the answer to the question……………………………………………………59
3.2.2.4. Opposite notions find the same essence……………………………………………..61
3.2.3. Unity in “Xenophanes”………………………………………………………………..62
3.2.3.1. Variety Resolves into Unity…………………………………………………………..63
3.2.3.2. Each Element Introduces another One………………………………………………..64
3.2.4. Unity in “Brahma”…………………………………………………………………..…66
3.2.4.1. All Things as One Reality……………………………………………………….…..68
3.2.5. Unity in “Wood-notes I, II”……………………………………………………………..70
3.2.5.1. The Existence of Universal Truth Everywhere………………………………….…..70
3.2.6. Unity in “The World-Soul” ……………………………………………………………73
3.2.7. Unity in “Unity”………………………………………………………………….……76
Chapter Four: New Identity in Emerson’s Selected Poems ………………….81
4.1. Individuality in Emerson’s Philosophy………………………………………………….82
- 2. Individuality in “The Sphinx”……………………………………………………………83
4.2.1. The Answer is the Universal Reality…….……………………….……………………84
4.2. 2. “Man is a Transparent Eyeball”……………………………………………………….85
4.2.3. Individuality in “Each and All”………………………………………………..………86
4.2. 4. Man should Leave Egotism …………………………………………………………….86
4.3. Individuality in “Brahma”………………………………………………………….……88
4.3.1. “Turn Thy back on Heaven”…………………………………………………………….88
4.3.4. Individuality in “Unity”………………………………………………………………..88
4.3.5. Individuality in “The World-Soul”…………………………………………….……….90
4.4. Microcosm in Emerson’s Philosophy……………………………………………………91
4.4.1. Microcosm in “Wood-notes”…………………………………….……………….…….91
4.4.1. 1. Everything will be discovered in Man …………………………………………………………….91
4.3.2. Microcosm in the Sphinx…………………………………………..………………….94
Chapter Five……………………………………………………………………………………..100
5.1. Summing Up……………………………………………………………………………101
5.2. Findings…………………………………………………………………………………103
5.3. Suggestions for Further Research………………………………………………………112
Work Cited……………………………………………………………….……115
Work Consulted…………………………………………………………………..….…118
Electronic Texts…………………………………………………………………………………………………119
Chapter One
Introduction
1.1. General Background
Lecturer and writer, Ralph Waldo Emerson, was the intellectual center of American Transcendentalism and one of the great thinkers and writers of American literary history. As a prolific writer and thinker in religious, literary and social subjects, Emerson embodied the Transcendentalist movement’s self-reliance and originality of understanding that in this study is referred to as individuality. Emerson spent a considerable amount of time reading about prominent figures but ultimately he defined his own ideas and philosophy.
Emerson was born in 1803 in Boston, Massachusetts, on May 25 1803, the fourth child of Ruth Haskins and the Reverend William Emerson. They had four more children after Waldo, although three of the children died in childhood. His mother was a religious woman who read and contemplated her spiritual life on a daily basis. She taught him the importance of religion as a personal and immanent experience but Emerson’s father took a more formal theological approach to religion as a Unitarian minister. Waldo, as he was called, came from a long line of New England ministers and his father who was a liberal clergyman had already rejected the Puritanism of their ancestors.
Father died when Emerson was eight years old and the children were raised by their mother and the eccentric and well-read parental aunt Mary Moody Emerson that seems to have the early influence on Emerson’s intellectual and religious development. After graduation from Harvard University, he was ordained as a pastor in Boston but resigned his pastorship in1832, due to his skeptical views on the nature of sacraments which he witnessed to be used as the means of material and secular success. Although, the crisis of his wife’s death (1831) of tuberculosis after less than two years of marriage is probably one of the forces to leave his job. The break with the church began from this time and he attended Transcendentalism to establish his personal conviction over church tradition. He wrote many articles, poems, books, and gave many lectures, but he is more famous for his essays more than for his poems. He is a brilliant thinker in the world and especially in America that brought new ideas to the culture of his country. Moreover, it should be noted that he made the west familiar with Eastern thought through his writings and lectures. Emerson died on April 27, 1882. The headlines immediately after his death read, “Concord’s Irreparable Loss!” but the town and the nation, as well as students and philosophers and poets since, have kept Emerson alive.
Emerson’s first book Nature (1836) formulates and expresses the philosophy of the transcendentalism. Following this work, he gave a speech entitled “The American Scholar” in 1837. Emerson spoke about two major points in this address: to free American culture from its European past, and to free the individual American thinker from the bounds of society and tradition. After that, he presented many other lectures, one of the most notable ones “The Divinity School Address” (1838) questioned the very foundations of Christian belief, the divinity of Christ, the role of the ministry and the necessity and desirability of theological education. This speech brought many harsh criticisms on Emerson. It should be mentioned that most of his essays are lectures that are printed as books. The first two collections of essays, Essays: First Series and Essays: Second Series published in 1841 and 1844 that include well-known essays as “Self–Reliance” (1841), “The Over–Soul” (1841), “Circles” (1841), “The Poet” (1844) and “Experience” (1844). “The Over-Soul” and “Self-Reliance” are two essays that express Emerson’s ideas of ‘unity’, ‘individuality’ and ‘self-culture’. The first essay expresses a universal presence of identity or unity which is the truth of everything in the universe, and the next one that emphasizes the reliance on self instead of history and book. Emerson primarily considered himself as a poet, although he is less recognized as such. For Emerson, the poet is defined in the broadest sense that includes his prose and also his lecturing. In his idea a poet is a philosopher that understands and reinterprets the world for others (Wayne, Encyclopedia of Transcendentalism 100). He published more than two dozen poems in the Dial and was encouraged to publish his first collection of Poems (1846), followed by Mayday and Other Series (1867) and Selected Poems (1876). He later gathered together his own collection of favorite poems and verses by other people in Parnassus (1874). Emerson’s poems offer many of the Transcendentalist themes that was to be found in Emerson’s preceding collections, Essays: First Series (1841) and Essays: Second Series and also his lectures. The poems establish Emerson as a poet-philosopher breaking free of genre and theme. His poems dealt with spiritual, but not religious, themes. Fuller ranked Emerson as a poet, high “in the melody, in subtle beauty of thought and expression” (qtd. in Wayne, Crit
، سؤال، فرضیه ها، ضرورت، اهداف، … مربوط به روش و شیوه تحقیق پرداخته شده است.
فصل دوّم: تحت عنوان مبانی نظری تحقیق به صورت کلّی به مفهوم جغرافیای سیاسی ونظریه های مهم آن پرداخته شده است.
فصل سوّم: به مشخّصات تمبر و جغرافیای سیاسی ایران پرداخته شده است.
فصل چهارم: به یافته های تحقیق پرداخته شده است.
فصل پنجم: به نتیجه گیری و ارزیابی فرضیه ها اشاره شده است.
1-11- هدف کار بردی و بهره وری تحقیق
این رساله برای آشنایی دانش پژوهان در عرصه سیاسی– جغرافیایی وکارشناسان و برنامه ریزان امور سیاسی بر مبنای نقش تمبر، به عنوان سفیر و پیام آور صلح و دوستی با دیگرکشورها مفید خواهد بود و همچنین، در راستای اهداف عالی شرکت پست جمهوری اسلامی ایران، است.
1-12- تعریف واژگان کلیدی
1-12-1- ژئوپلیتیک
این واژه، ابتدا در سال 1899میلادی توسّط دانشمند سیاسی سوئد به نام رودولف كیلن وضع شد و به بخشی از معلومات حاصله ناشی از ارتباط بین جغرافیا و سیاست اطلاق شد. تعریفی كه اکنون می توانیم از ژئوپلیتیك ارائه دهیم عبارت است از: درك واقعیّت های محیط جغرافیایی به منظور دستیابی به قدرت، به نحوی كه بتوان در بالاترین سطح وارد بازی جهانی شد و منافع ملّی و حیات ملّی را حفظ كرد: به عبارت دیگر ژئوپلیتیك، عبارت است از علم كشف روابط محیط جغرافیایی و تأثیر آن بر سرنوشت سیاسی ملل(عزّتی، 1382: 70).
1-12-2- تمبر
تمبر، قطعه کاغذکوچک بهاداری است که به شکل ها، اندازه ها، رنگ های گوناگون، با کادر و حاشیّه، با چسب و دندانه و یا بدون این دو، به
مناسبت های ویژه، به تعداد معیّن، از سوی ادارات پست چاپ می گردد.
1-12-3- سیاست
تعاریف سیاست از نظر لغوی و در لغت فارسی عبارت است از:
سیاست: یعنی، حكم راندن بر رعیّت و اداره‌كردن امور مملكت، یعنی، سیاست كردن و حكومت‌كردن، یعنی،
مجازات‌كردن و تنبیه‌كردن، یعنی، روش و شیوه، یعنی، سیاست فاضله یا امامت، یعنی، سیاست مدنیه كه علمی از اقسام حكمت عملی است.
سیاست: یعنی، اصلاح امور خلق و اداره كردن كارهای مملكت، مراقبت از امورداخلی و خارجی كشور، رعیّت داری، مردم داری، پلیتك (عقوبت و مجازات).
سیاست: یعنی، ریاست كردن، یعنی، عدالت و داوری، یعنی، اداره‌ی امور داخلی و خارجی كشور، یعنی، طریقه‌ی اداره‌كردن افراد و اصحاب و یاران و نزدیكان، یعنی، یكی از اقسام حكمت عملی است.
واژه‌ی سیاست در لغت به معانی:
1- پاس داشتن ملك؛ 2- حفاظت و حراست؛ 3- حكم‌راندن بر رعیّت؛ 4- رعیّت داری‌كردن؛ 5- حكومت؛
6- ریاست؛ 7- داوری.
سیاست: یعنی، فن و تكنیك(علوی، 1386: 24).
سیاست، عبارت است از: همّت گماشتن به اصلاح مردم با ارشاد و هدایت آنان به راهی كه در دنیا و آخرت موجب رهایی و نجاتشان گردد.
سیاست، عبارت است از: خودآگاهی انسان نسبت به محیط و جامعه و سرنوشت مشترك و زندگی مشترك خود و جامعه‌ای كه در آن زندگی می‌كند و به آن وابسته است.
سیاست: در یك كلام باید گفت كه سیاست عبارت است از: انتخاب روش ها(بخشایشی، 1387: 100).
1-12-4- سیاست خارجی
«سیاست خارجی»، عبارت است از : خطّ مشی و روشی که دولت در برخورد با امور و مسایل خارج از کشور برای حفظ حاکمیّت و دفاع از موجودیّت و [تعقیب و تحصیل] منافع خود اتّخاذ می کند(منصوری، 13: 11).
1-12-5- مناسبات سیاست خارجی ایران
مناسبات سیاست خارجی ایران، براساس معرّفی فرهنگ و تمدّن ایران و ترویج دین اسلام و شناساندن ابعادگسترده انقلاب اسلامی از جمله: استقلال، آزادی، ظلم ستیزی، عدالت خواهی و دفاع از حقوق مظلومان و انتظار موعود است.
1-12-6- ایران
ایران، با نام رسمی جمهوری اسلامی ایران، کشوری در جنوب غربی آسیا و در منطقه خاور میانه با 1,648,195 کیلومتر مربع وسعت (هفدهم در جهان) و بر پایۀ سرشماری سال 1390 دارای حدود 76,091,000 نفر جمعیّت است. پایتخت، بزرگترین شهر و مرکز سیاسی ایران، تهران است. ایران، از شمال با جمهوری آذر بایجان، ارمنستان و ترکمنستان، از شرق با افغانستان و پاکستان و از غرب با ترکیه و عراق همسایه است و همچنین، از شمال به دریای خزر و از جنوب به خلیج فارس و دریای عمان محدود می شود (سایت ویکی پدیا).
متن کامل پایان نامه مقطع کارشناسی ارشد رشته :زبان انگلیسی
عنوان : An Investigation into Social Interest An Adlerian Critical Reading of Henrik Ibsen’s A Doll’s Houseand Hedda Gabler in the Light of Psychoanalytical Feminism
Islamic Azad University
Central Tehran Branch
Faculty of Foreign Languages – Department of Postgraduate Studies
A Thesis Submitted to the Department of Postgraduate as a Partial Fulfillment for the Degree of M.A in English Literature
Subject:
An Investigation into Social Interest: An Adlerian Critical Reading of Henrik Ibsen’s A Doll’s Houseand Hedda Gabler in the Light of Psychoanalytical Feminism
Advisor:
Dr. Razieh Eslamieh
Reader:
Professor Dr. Jalal Sokhanvar
Winter 2015
برای رعایت حریم خصوصی نام نگارنده پایان نامه درج نمی شود
(در فایل دانلودی نام نویسنده موجود است)
تکه هایی از متن پایان نامه به عنوان نمونه :
(ممکن است هنگام انتقال از فایل اصلی به داخل سایت بعضی متون به هم بریزد یا بعضی نمادها و اشکال درج نشود ولی در فایل دانلودی همه چیز مرتب و کامل است)
Abstract
The present thesis attempts to study Henrik Ibsen’s A Doll’s House and Hedda Gabler in terms of Adlerian theories of Psychoanalytic Feminism and Social Interest. This study defines the process of constructing a female framework; where women are producers of “textual meaning” including the psychodynamics of female creativity, linguistics and the problem of a female language. Adler declares the ways that the female individual interacts with her husband and others can conduct her toward individual gain or collective goals. In addition, women are deprived of some obvious rights, and the only remedy is to understand their social identity which brings them Life Style and Social Interest. Additionally, Adler argues that such psychological force underlies human behavior, especially the dynamic relations between conscious motivation and unconscious motivation. Alfred Adler claims that there isa relation between masculinity and femininity which are crucial for understanding Individual Psychology. In A Doll’s House, the man is universally privileged because of his gender while the woman is suppressed, and Feeling of Inferiority is. It is believed that social law ties women to men forever. Love and sexual relations also proceed in the way men prefer. In Hedda Gabler Hedda, is a woman restricted by Victorian values and trapped in a loveless marriage with aboring man. Her only solace is manipulating others, which easily shows the definition of Social Interest in the drama. In sum, this study addresses a number of points in demonstrating the real position of woman in the society and their feeling about the society.
Keywords
Psychoanalytic Feminism, Social Interest, Life Style, Individual Psychology
Table of Content
Acknowledgments. iii
Abstract iv
Dedication. v
Chapter One: Introduction. 1
1.1. General Overview.. 1
1.2. Statement of the Problem.. 4
1.3. Significance of the Study. 7
1.4. Approach and Methodology. 9
1.5. Review of Literature. 12
1.5.1. Definition of Key Terms. 15
1.5.2. Limitation/ Delimitation. 17
1.6. Organization of the Study. 18
Chapter Two: Alfred Adler and His Theories in the Light of Feminism.. 20
2.1. Introduction. 20
2.2. Introduction to Adlerian Theory. 21
2.2.1. Alfred Adler’s Biography. 22
2.2.2. Individual Psychology. 24
2.2.3. Social Interest 26
2.2.4. Life Style. 31
2.2.5. The Final Goal 33
2.2.6. Fictional Finalism and Striving towards Superiority. 36
2.2.7. Feeling of Inferiority and Inferiority Complex. 38
2.3. Feminist psychology. 40
2.3.1. Feminist Jurisprudence. 41
2.3.2. Masculine Protest 44
2.3.3. Feminism and Disability. 45
2.4. Concluding Remarks. 45
Chapter Three: Adlerian Psychoanalytic Feminism in A Doll’s House. 47
3.1. Introduction. 47
3.2. Individual Psychology in A Doll’s House. 48
3.2.1. Social Interest in A Doll’s House. 54
3.2.2. Life Style in A Doll’s House. 58
3.2.3. The Final Goal in A Doll’s House. 61
3.2.4. Feeling of Inferiority in A Doll’s House. 63
3.2.5. Fictional Finalism and Striving towards Superiority in A Doll’s House. 65
3.3. Feminist Psychology in A Doll’s House. 67
3.3.1. Feminist Jurisprudence in A Doll’s House. 70
3.3.2. Masculine Protest in A Doll’s House. 72
3.3.3. Feminism and Disability in A Doll’s House. 74
3.4. Concluding Remarks. 76
Chapter Four: Adlerian Psychoanalytic Feminism in HeddaGabler 78
4.1. Introduction. 78
4.2. Individual Psychology in Hedda Gabler 80
4.2.1. Social Interest in Hedda Gabler 83
4.2.2. Life Style in Hedda Gabler 87
4.2.3. The Final Goal in HeddaGabler 90
4.2.4. Feeling of Inferiority in Hedda Gabler 92
4.2.5. Fictional Finalism and Striving Towards Superiority in Hedda Gabler 94
4.3. Feminist Psychology in Hedda Gabler 96
4.3.1. Feminist Jurisprudence in Hedda Gabler 99
4.3.2. Masculine Protest in Hedda Gabler 100
4.3.3. Feminism and Disability in Hedda Gabler 102
4.4. Concluding Remarks. 104
Chapter Five: Conclusion. 105
5.1. Summing Up. 105
5.2. Findings and Implications. 107
5.3. Suggestions for Further Research. 110
Bibliography. 112
Chapter One: Introduction
1.1. General Overview
Henrik Ibsen (1828-1906) is a Norwegian playwright and poet. He belongs to the school of realism, but he is not afraid to be unrealistic. His works include Brand (1866), Peer Gynt (1867), An Enemy of the People (1882), Emperor and Galilean (1873), A Doll’s House (1879), HeddaGabler (1890), Ghosts (1881), The Wild Duck (1884), Rosmersholm (1886), and The Master Builder (1892).There are melodramatic devices like secret revealing letters. People enter and exit just when Ibsen needs to continue on to the next scene and bring on new opinions. His goal is to interrogate ideas, to deal with individuals, to make characters think about their society rather than presenting photographic reality.
Ibsen tried to incorporate as much prose writing in his plays as possible without losing the story’s focal point. He tried to combine social and psychological problems in realistic contemporary settings of this plays; plays that deal with such problems are called problem plays. During his life, he went through three separate writing periods: Romantic, Social, and Symbolist. His radical views condensed in his plays give an insight into a life meaning.
Ibsen’s themes were similar to those of early Greek plays which focused on a certain issue and questioned the ethical morality of a situation.
Henrik Ibsen prepared A Doll’s House during Christmas. His story of emancipation and defeat takes place during a period associated with cheerfulness and family reunion. The Christian tradition associates Christmas with redemption and hope. Ibsen constructed a story in the tradition of realism to illustrate a different method of deliverance. As a practical method Ibsen preached the liberation of the individual, especially about the woman. He emphasized the principle of heredity. He made many studies of confused minds and analyzed the mutual relationships that of husband and wife harshly.
Nora Helmer is apparently happily married to Torvald. However she had to manage to catch some money for the journey privately and so borrowed it from Krogstad. When the play opens, Nora’s old friend Mrs. Linde, has already arrived in the town to look for a job, and Nora tells her that Torvald gives her a post at the bank. However this means that Krogstad loses his job at the bank. Krogstad in hopelessness goes to Nora and intimidates to tell Torvald about the loan unless he is permitted to keep his post. Torvald understands what has happened, and responds with anger and repugnance. Nora has begun to understand that her marriage is not what she has always thought and in the
course of a dramatic conversation with Torvald she decides that her most important and only task is to go out into the world on her own to live without being afraid to study and learn about herself and society.
HeddaGabler is a play that published in 1890 by Henrik Ibsen. Hedda Tesman is the daughter of General Gabler, who died without leaving her anything. She has a fellowship in the history of art. She has been brought up by his two aunts, Julle, and Rina. At the beginning of the play, Hedda and Jorgen have just returned from a long honeymoon. Jorgen has spent his time working on records whileedda, as she confides to their friend Judge Brack has been bored on her honeymoon. She becomes pregnant, a fact she has so far concealed from her surroundings. Jorgen is met on arrival by the bad news that he is going to have to compete for the chair with one of Hedda’s former admirers, EilertLovborg. The latter is known to be a bohemian, gifted, butone to drinking too much. In recent years, however, he has lived quietly and soberly, and written two theses inspired by and in collaboration with Thea Elvsted.
At the beginning of the play, he has arrived in the city, bringing one of the manuscripts with him. Thea, who is deeply in love with him, has left her husband and followed him. In the course of barely two days, Hedda stages a number of happenings with dramatic consequences. She gets Lovborg to go to a “stag party” at Judge Brack’s and get drunk. During the festivities, he loses the manuscript of his new book. JorgenTesman finds it and gives to Hedda to look after, but Hedda does not tell Lovborg this. Instead, she burns the manuscript and gives him one of her father’s pistols, telling him to shoot himself “beautifully”. Far from this, Lovborg is accidentally shot at a brothel, and Brack, who knows where the pistol came from, uses this knowledge to try to blackmail Hedda into becoming his mistress. Thea and Tesman find close companionship in the work of reconstructing Lovborg’s manuscript on the basis of notes Thea has kept. When Hedda realizes that she is in Brack’s power and has nothing more to live for, she shoots herself with the second of the General’s pistols.
Alfred Adler focuses on the importance of equality in impeding different forms of psychopathology, and supported the development of social interest and democratic family structures for raising child. Adler stated unequivocally that social interest is the criterion of mental health. He based this finding solely on his observations as a psychiatrist that mentally healthy persons feel at home on this earth with all its advantages and disadvantages, and act as true fellowmen; that is, they demonstrate a developed social interest.(Edward Hoffman,The drive for self: Alfred Adler and the founding of individual psychology48).However, Adler was also among the first in the field of psychology to claim in favor of feminism making the dynamics of power between men and women is crucial to understand human psychology. He sustained that human psychology is psychodynamic in nature, yet unlike Freud’s metapsychology, which accentuates instinctual demands, in his theories human psychology is led by goals and fueled by an unknown power. The concept of social interest is in opposition to one’s private interests or concerns. Alfred Adler wrote “We are not determined by our experiences, but are self-determined by the meaning we give to them; and when we take particular experiences as the basis for our future life, we are almost certain to be misguided to some degree. Situations do not determine meanings. We determine ourselves by the meanings we ascribe to situations.” (Alfred Adler, 37)The person’s style of life is the set of personal narratives one has devised in order to co
