A pragmatic-pedagogic perspectiveConstraints on translatability of Arabic(Part I of II) [Archives:2003/691/Education]

By Dr Ayid Sharyan
Department of English
Faculty of Education
Sana'a University
Abstract
This paper discusses the untranslatability of Arabic language from a pragmatic perspective with a special focus on the scope of exploiting such knowledge in a broad Arab EFL context. It presents varied examples that reflect the distinctiveness of Arabic that potentially pose problems for translation, for learning English and for interaction with non-Arabs in cross-cultural communications. It ends with some pedagogical implications for EFL in a broader Arab context.

Introduction
It is axiomatic to say that language and culture are inseparable. It is not always possible nor easy to translate the subtle cultural nuances of language. The paper presents several untranslatable expressions in Arabic while touching on the non-linguistic, socio-cultural contexts where these expressions are originated.
Undeniably, Arabic is deeply rooted in its culture and religion unlike English that has got rid of most of its cultural biases since it is used as a worldwide 'contact language'. While communicating, a speaker of Arabic chooses from a wide range of repertoire to convey a certain intended effect on the message receptor. This depends on varied vocabulary, grammar, and long history where Arabic changed from time to time and from place to place. The idiosyncratic cultural features of Arabic gave individuality to the language that shaped the life, personality and worldview of its speakers who grow in a monolingual and mono-cultural society. This deep-rootedness of Arabic (L1) puts a constraint on any cross-cultural communication, particularly on English (L2). Arab learners' misuse of communication strategies in L2 situations is probably due to transfer of L1 strategies. This is caused by choosing vocabulary, grammar and pragmatic rules inherited from the Islamic culture. This results in a pragmatic failure owing to translation (implicitly or explicitly) of L1 in an L2 conversational context. Politeness strategies, for example, in Arabic are distinct in use and they resist translation. Failure takes place not only because of the linguistic form of the target language but due to the pragmatic and socio-linguistic aspects inherent in Arabic itself. Dialogues in Arabic are full of expressions that are culture-specific because of the fact that Arabic draws heavily on its Islamic culture. While translating an Arabic text, one is bound to face a number of words and expressions that have no parallels in English. That is why one finds elaborate footnotes in standard translations to help an outsider who wants to understand the text fully. Moreover, formulaic expressions have no equivalence in English.
Some of these expressions relate to politeness forms that cause breakdown of communications with non-Arabs and cause problems for translation. Some of the common phrases used in an Arab socio-linguistic context need to be discussed to highlight the potential Arabic untranslatability in a pedagogical and translational context. There are other problems in translating cultural items such as idioms, sayings, proverbs, jokes, puns, etc.

Distinctiveness of Arabic
Here are some examples of the Arabic expressions of politeness forms that cause breakdown in communications with non-Arabs and constrain translatability. The study selects some expressions that relate to religious terms, vocatives, address forms, directness, and use of hedges.
To start with, the expression that is commonly used in Arabic language is [bismillah], i.e. in Allah's name. This is used as a pious ejaculation, which should precede every act in the Arabic-cum-Islamic socio-linguistic context. This is not difficult to translate but what is difficult is to carry its socio-cultural connotations to the target language. When an Arab learner begins his exam paper or his class activities, he tends to start with this phrase. Because English has become a secular language due to its worldwide usage, non-Arabs find this phrase not exactly English though it does not affect communication. It is a sort of giving some religious touch to the communicative act.
The speaker then sounds familiar if he commences this talk, using the Arabic style of conversions: i.e. praise be to Allah, and grace, prayer and blessing be upon His Messenger [Prophet Mohammad], and afterwards his is also a formulaic expression that begins a written discourse. The idiosyncrasy is in both translation and EFL learning situation. Learns somehow think of this when they wan to begin some class activity.
Another phrase that is related to religion is [la hola wala quota elabillha al ali aladim], i.e. there is no Majesty, and there is no Might save in Allah the Glorious, the Great! This expression is used usually when some is in calamity. This exclamation shows that one is weak in front of the Almighty. It invokes the greatness of the Creator to accept one's fate and destiny if unable to face. Such a phrase is not easily translatable for its cultural overtones. Translators attempt to overlook or replace the phrase with some expression that does not rely transfer the phrase to the intended language for its cultural associations. When it comes to EFL context, it is a hurdle for students who tend to look for an equivalence to express their feeling in the target language but they fail. They feel a kind of dissatisfaction with the target language for it is suffusing their need of expression their emotion.
Many a time a speaker of Arabic falls back on his culture when he finds himself in a difficult situation. For example, he uses [astagfru Allah], i.e. pray pardon of Allah. This is if someone transgresses. It is a phrase that is always repeated also as a prayer to seek the pardon of Allah. Another related expression is [allahumma], i.e. O my God! This means Ya Allah (O Allah) a sort of innovation but with emphasis, especially when someone is in a difficult circumstances. It is followed by a statement that decides the request of this invocation.
This kind of language is part of the linguistic repertoire of an Arab learner of English. This always comes in when such a speaker attempts to converse with non-Arabs. Similarly a non-Arab who wants to be accepted in an Arab conversational context has to observe this aspect while communicating with Arabs whether Arabic is used or a foreign language. The speaker sounds familiar if he commences his talk, using this Arabic style. He is so much respected and taken in, particularly if he is a non-Arab for this gives students some kind of ingroupness with the teacher.

Linguistic and Non-Linguistic Behaviour in Arabic
Religion, as a way of life for a Muslim, lays down the principles that govern relationships among people. Arabic is deeply rooted in Islam that shapes the worldview of its speakers. When Arabs meet, they greet each other with words that signify peace (e.g. ; salaam alaykum, i.e. peace upon you.) This in a way implies Islam. This is why some Arab learners of English sometime feel they need to use this greeting something kind of translation for this phrase. Naturally when they translate it to English and use it as a greeting, non-Arabs feel that students are unable to master the target language.
To leave is to repeat the same greeting [salaam alaykum] so as to stress, peace, brotherhood, solidarity and ingroupness with the addressee. In some religious occasions other forms of greetings are made use of: e.g. [Ramadan mubarak], i.e. Happy Ramadan. Other greetings are [Eid mubarak, Eid sayeed], i.e. Happy Eid. Other forms of greetings that are equivalent to good morning [sabah alkir] and good evening [masa alkhir] are availain Arabic but they are not so favoured because they are devoid of the religious touch.
Complements in Arabic vary. If one finds something so good, he has to bless that by saying [masha'a Allah], i.e. God be thanked for his creation. If someone sneezes, he has to say [alhamdulilah], i.e. Thanks be to God. The one who listens has to respond with [yarhamukallah], i.e. Allah have mercy on you. The response from the one who sneezes is [yarhamna wa yarhamukalallah], i.e. Allah have mercy on us. Not only the linguistic behaviour but also the social behaviour is directed by religion. Deviation from the social norms and cultural pattern is perceived as impolite. For example, if an old man walks with his son, his son has to follow and not to precede him. The one who walks has to greet the one who is sitting, not the other way around. If a visitor comes, he has to stand at the door till he is given permission to enter. When entering, the male visitor has to avoid looking or talking to females in the host's family. To sit in front of an Arab with one's shoes toward his face is offensive. To travel alone is not advisable according to religion; one has to have some companions. If more than two travel, they have to appoint one as a leader for the journey.
As any work has to begin by the name of Allah, an Arab begins food by mentioning the Name of Allah. Food is to be eaten by the right hand; to have it by the left is improper and it is despised socially. Helping others is part of the cultural upbringing. If someone in a difficult condition, people would volunteer to help. In the modern world of the West that leans on individualism and distrust, such a move to help would be suspected. When Arab students travel abroad, they experience diverse forms of misinterpretations due to these cultural differences. Westerners believe that it is their right of privacy to have physical pleasure even in public places. They feel offended to be looked at by passers-by. But there is no social obligation in the Arabic context to prevent passers-by from looking at people in all conditions in public places. On the contrary, any tempting act is seen as offensive for the public. The different cultural perceptions are likely to result in a difficult situation of misjudgement and misinterpretation. Arab students also try to initiate conversations with any person they come into contact with. They disregard the right of privacy maintained by Westerners and for this they look odd in the new context.
In addition to the religious linguistic form of politeness, religion also necessitates one to 'face' the person warm-heartedly. To show solidarity and agreement with the addressee, a native speaker of Arabic employs excessively religious terms such as [alayhi alsalatu wa salaam], i.e. Peace be upon him, (alsalaam alaykum, i.e. peace upon you.), [Allah yarhamu], i.e. May God have mercy on him and [kul lu: shai: bi yadi Allah], i.e. everything is in God's hands, etc. are specific to Arabic. When a speaker starts an informal conversation or a formal talk, he begins with certain strategies that characterise Arabic speech style. Even a secular Arab would begin with insinuations to Allah: 'In the Name of Allah, the Merciful, the Most Gracious, we start.
Speakers of Arabic usually evoke the assistance of Almighty in their interactions to bless the arrangement and render it a success. This is why one hears people repeat [Allahalhamdulilah], i.e. praise or thanks be to Allah and [samahaka Allah], i.e. God forgive you. People wish success and refer to Allah's willing (; insha Allah) in different context while speaking with each other. In concluding marriage agreement, they read [al fatiha] that is the opening of The Holy Qura'an. An Arabic dialogue, more often than not, contains religious vocabulary as reflected in dialogues of life or literature. Such politeness is part of everyday talk-exchange. Also compliments are related to religion, e.g. [ahsant], i.e. well-done, [jzak Allah khair], i.e. God rewards you, [baraka Allah fik], i.e. God bless you, [afak Allah], God keep good healthy, etc.
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[archive-e:691-v:13-y:2003-d:2003-12-04-p:education]