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210N. Kayimova
THE TRANSLATION PROBLEMS OF UZBEK FOOD REALIA
The paper is focused on semantic analysis of food realia and their translation problems from the Uzbek into English languages. The most common techniques and ways to translate food realia are identified with the given examples. Comparative-typological, synchronic and diachronic methods were usedfor the purpose of revealing similarities and distinctions among the realias in two languages. There was analyzed the presentation of national food realia and their national features, problems of similarity and equivalency in translated artistic composition.
Key words: culture, cross-culture, national cuisine, realia, non-equivalent vocabulary, translation techniques.
Introduction
Nowadays cross-cultural interaction is developing rapidly and the influence of one culture to another is particularly significant in public life.The development of intercultural and international relationship gives the opportunity to be acquainted with different culture world. Especially, the fame question of our culture through translated artistic compositions is essential. Therefore, the translation of cultural phenomena plays a great role in everyday communication. National meals are also inseparable part of any culture or a nation. However, there are certain problems or obstacles while translating national meals in other languages. Realia can be used to overcome some difficulties and unfamiliarity of languages and cultures.
From the etymological point of view the term of realia is taken from latin "realia" -"material", "real living things" and realia means words and expressions for culture specific material things. They are things of material culture according to O. S. Axmanova in her book "Linguistic terms dictionary".
The Bulgarian translators Vlahov and Florin, who were the first to carry out an in-depth study of realia, coined the modern sense of the word. They indicate that since realia carry a very local overtone, they often pose a challenge for translation. Realia must not be confused with terminology: the latter is primarily used in the scientific literature to designate things that pertain to the scientific sphere, and usually only appears in other kinds of texts to serve a very specific stylistic purpose. Realia, on the other hand, are born in popular culture, and are increasingly found in very diverse kinds of texts. Fiction, in particular, is fond of realia for the exotic touch they bring
MATERIALS AND METHODS.
The translation of realia is considered an interesting as well as difficult work, because insufficient awareness of history social order, culture, traditions, everyday life can result in inadequate translation which can fail to be perceived by the recipient or be perceived in a wrong way. Such a situation can occur because realias are the words, which may convey the cultural identity of the native-speaking population. The peculiarities of the culture may be unknown to the definite people from another country so the translator is that very person who is responsible for the 'clear' translation. The term realia refers to a local word or phrase that does not translate because there is no obvious equivalent in the target language - and there are several strategies for handling them. There are a few basic ways to handle realia and troublesome idioms:
Transcription: You can simply copy the realia exactly as it appears, perhaps with an explanatory note. This can suffice, although it is not the best solution as it pushes the work off onto the reader.
Explanation: You can try to create an explanatory translation that maintains the overall structure of the speech while getting the point across. This is often clumsy.
Equivalency: You can try to find something similar in the target language. Sometimes this works and sometimes it doesn't, and you have to be careful that you know the local stories behind the realia and the substitute well enough to judge that they convey exactly the same meaning.
Importantly, the differences between cultures require the translator to have a deep linguistic knowledge as well as an awareness of the cultures of the peoples. For example, Uzbek cultural norms are undoubtedly different from British, Arabian culture. Some words or sentences found in our national works create a pragmatic situation in the text that is unique to our nation. In order to understand these subtleties, it is necessary to be a representative of the Uzbek nation. Our personal preference is to transcribe the realia without translation. Context usually serves to explain it, and if nothing else this marks the word or phrase as untranslatable, sparking research. In the end, the goal of translation is accuracy, and this may be the only reliable way to ensure that.
© N. Kayimova, 2022.
Discussion and results
The cultural word translation problems are largely caused by some wrong ideas and interpretations. The failure of transferring the cultural words to the target language can make some disadvantages for the target readers. One of them is cultural misunderstandings. It occurs when the translator uses a wrong procedure in translating a word into the target language culture. The target readers will not receive the same message as the message in the target text if the cultural misunderstanding is found in a translation text. Thus, we can know how a word can mean differently and avoid misunderstanding of the message. Cultural word translation analysis especially in conducting translation procedures must be done to reduce cultural misunderstandings. National uzbek meals are analyzed as meals are considered an essential part of uzbek culture.
There are meals cooked in a certain season. Sumalak is considered one of such dishes. It is a ritual delicacy of Navruz and symbolizes restoration of nature which is dead in winter. It is difficult to imagine spring and Navruz without Sumalak sayli*. Old people lick and venerate sumalak being thankful that they reached these days . An American scholar M. Petersen attempts to explain sumalak in this way: "Sumalak - The most favorite dish of Navruz using the sprouts of wheat."
Somsa is a national food to decorate and enrich dasturkhon* of Uzbek ceremonies. It is called "sambo'sa" in Bukhara dialect. The process of somsa preparation is depicted in English in the book of Marilyn Petersen: "Somsa - A pastry, which is rolled out, cut in squares and filled with a meat and onion mixture. Sometimes pumpkin is used, but also mixed with onions. After filling the pastry, it is baked in the oven for 30 minutes, or until brown." M.Petersen informs that Uzbeks prepare somsa mostly with "yalpiz" in Navruz. The scholar prefers to give a definition rather than translating the word "yalpiz" as mint: "yalpiz - an edible green grass".
"Chuchvara" - a national dish. Several kinds of "chuchvara" exist in Uzbekistan. For instance: meat dumpling soup, boiled dumplings, fried dumplings, dumplings with greens, potato dumplings and etc. This dish is usually served with sour cream when boiled. The translation and definition give a chance to both Uzbek and foreign readers be informed of this meal: "Chuchvara - Little dumplings. A Pasta cut in small squares and filled with meat and onions. They are boiled for about five minutes and served in a soup, or with sour cream".
A detailed process of "noxatshorva" is given by the scholar: "Nohatshurva - Soup with garbonzo beans, meat, onions, potatoes and carrots". The translator adapted the word to her pronunciation. Mixed, back, labialized vowel "o " is replaced with broad, back, labialized vowel "o" in the first and with the narrow, back, labialized vowel "u" in the third syllables. Back lingual, velar, fricative, unvoiced consonant "x" of the second syllable is changed to fricative, unvoiced, pharyngeal consonant "h". Thus, the meaning of the word is kept but the pronunciation is distorted. It causes admiration that M. Petersen tried to keep national word, but it could be translated "Chickpea Soup" as it is given in the book "Uzbek Cuisine".
Lamb is called "barra". The meal made with the lamb is called "barrakabob" among Uzbek people. Areas where karakul sheep breeding is developed, labs of three or four days are slaughtered for their neat and fine fur and the meat is cooked. Fried lamb is called "jirriq" in Karakul. M.Petersen attempting to keep the ethnographism "barrakabob" gives explanation of this meal like that: "Barrakabob - Lamb, potatoes and onions cooked in the fat of the lamb. May be served with cilantro" (Petersen, 2000).
Whenever a guest visits so "palov" is accustomed to be cooked in Uzbek families. Palov is translated in different ways such as osh, pilaff, pilau, palau, ash and etc. Because of this ritual these national dishes attracted both foreign and regional authors. So they have translated it into other languages. One of such sources is "Ozbek taomlari (Uzbek cuisine)" where is various types of palov mentioned in: "Bukhoro pilaff with raisins, Fergana pilaff, Kashkadarin pilaff, Samarkand pilaff, pilaff with quinces, garlic, stuffed grape leaves, chickpeas, chicken, horse sausage (kazi)" and etc. M. Petersen who taught English to Uzbek children and students writes about national foods in her book. So she gives a definition to osh: "Osh - A rice dish like pilaf. Fry onions, meat and carrots together in oil. When they are well-browned, add rice and water. May also include raisins, garbonzo beans and cloves of garlic cooked whole without separating. Cook for about 30 minutes"
Talqon — type of food. It is made from corn, wheat, oats, bread and fruit. Method of preparation: roasted grain, dried bread or fruit crumbs, crush them with mixer. You can add some sugar, if you want.
"Shovla" is as a liquid form of "palov". Oil or the tail fat of a sheep, meat cut in small
cubes, stripped carrots, and rice are put. Carrots can be replaced with pumpkin. "Shovla" is translated as "Shavlya - rice porridge with meat" .
Moshkichiri - one of the Uzbeks' most favorite dishes. The name of this dish is given as "Moshkichiri -food made with lentils", "Moshkichiri - mung bean porridge" and "Moshkichiri: a dish made with mung beans and rice".
"Piyoba" is a less calorific daily meal. The translator M. Petersen tries to explain it "Piyoba - soup mostly cooked with oil, water and onion" as the preparation process of both dishes is close to each other (Petersen, 2000).
Uzbeks also attract the world with their traditional sweets. Astonishment and interest became basis for translation of the ethnographisms associated with the same topic (around this topic).
Holva - national sweets. It has a ceremonial essence. According to the rituals if matchmakers of the fiancé visit the girl's house asking her hand and the girl's side agree they give white headscarf and "holva" as the symbol of whiteness. That's why "holva" is included into the list of ethnographisms. It can be witnessed that this national candy is greatly paid attention in the translations. Marilyn Petersen prefers to give two definitions to this candy:
1. Holva - different kinds of candy.
2. Holva - candy made with sugar and flour, may be colored red.
William Dirks translates as "holva: sweet dish made from flour, sugar, and oil."
"Khorozqand" - children's favourite. This candy is translated into English Khoroskand - sugar candy in the shape of a cock, and hardened on a stick" and "Sugar candy in the shape of a rooster". Both of the translators give almost the same definition which deserves surprise.
"Novvot" which is also considered type of candies translated into English as novvot - an amber colored hard sugar candy" and "rock sugar".
M. Petersen translates "obakidandon" and "nishallo" too: "Obaki dandon - Very tasty sugar candy"; "Nishallo - A sweet treat made with the whites of eggs and sugar, like marshmallow" (Petersen, 2000). One thing should be clarified here. Marshmallow is elastic like soft rubber but "nishallo" is a thick foamy and sticky substance.
There is a legend connected with Nuh in XIII century writer Nosiriddin Rabg'uzi's work "Qissasi Rabguzi". "Shinni" is mentioned there for the first
time. It is told that "shinni" is made with grapes. However, M. Petersen thinks that "Shini - the nectar of the mulberry". In order to clarify it we have
searched for information in explanatory and bilingual dictionaries. In these dictionaries "shinni" is given as "syrup made from mulberries, grapes". Thus,
both of the authors closely approached to the meaning of the word (Rosenberger, 2007).
CONCLUSION
The concept of realia and the definition of peculiar feature have been one of the important issues of local and foreign linguistics for more than half a century. These lexical units are carriers of cultural components, allowing the researcher to distinguish cultural codes that have been spoken from language for centuries and reflect the specific features of national consciousness and the importance of understanding the importance of realia. It is an integral part of linguistic knowledge and is of great interest in the study of the relationship between language and culture. In the current article, while analyzing the of English and Uzbek food realias, we have tried to describe their etymology, specific features, structure, and considerable aspects. Through semantic analysis of food realias, we have been able to identify several similarities and differences in terms of their composition and structure, preparation technology, and our understanding of food realias that are unfamiliar to us has increased.
References
1.Dirks, W., & Davronov, T. 2005. Ozbekcha-Ingilizcha Lug'at/Uzbek English Dictionary. The Central Asian Heritage
Group.
2.Karim Mahmudov, "Uzbek delicacies" - Tashkent: "Labor", 1989. -p. 427;
3.Olimova Dilafruzxon. Actual Problems of Literary Translation: Study of Translation Issues from Uzbek into English, Lecturers of National University of Uzbekistan named after Mirzo Ulugbek, 2020.
4.Peter Newmark. A textbook of translation. Shanghai foreign language education press, 1988.
5.Petersen, M. 2000. Treasury of Uzbek legends and lore. Tashkent: Qatortol-Kamolot.
6.Rosenberger, N. 2007. Patriotic appetites and gnawing hungers: Food and the paradox of nation-building in Uzbekistan. Ethnos, 72(3), 339-360.
7.Vlakhov S., Florin S., Untranslatable in translation. - Moscow, International Relations, 1980. -p. 341;
KAYIMOVA NARGIZA - Master student, Karshi State University, Kashkadarya, Uzbekistan.
