‫‪Misinterpretation of Culture-loaded English Proverbs into Arabic:‬‬

‫‪A Domestication Approach‬‬

‫‪By‬‬

‫‪Abdali H. Shihan alSaidi, MA.‬‬

‫‪Thi-Qar University‬‬

‫‪Abbreviations used:‬‬

‫‪CLEPs= culture-loaded English Proverbs‬‬

‫‪DS= Domestication Strategy‬‬

‫‪SL= source language‬‬

‫‪TL= target language‬‬

‫اٌٍّخص‬

‫ٌتُأل ْذا انثحث يشاكم تزجًح األيثال اإلَكهٍزٌح انًحًهح تاندالالخ انثقافٍح انى‬
‫انعزتٍح‪ ،‬يتثٍُا استزاتٍجٍح انتٕطٍٍ فً انتزجًح انتً جــــاء تٓا فٍُٕتً فً كتاتّ " اختفاء‬
‫انًتزجى (‪ .)8002 / 6991‬نقد تى ٔتشكم اعتثاطً اختٍار (‪ )48‬يثال ٔتى تحهٍهٓا يٍ خالل‬
‫عًهٍح انتفسٍز ٔانًقارَح تٍٍ األيثال اإلَكهٍزٌح ٔيقاتالتٓا انعزتٍح ٔفقا نالستزاتٍجٍح انًشار انٍٓا‬
‫اعالِ ٔيا تتطهثّ يٍ عًهٍح استثدال ثقافً يٍ خالل تطٌٕع انًعاٌٍز انثقافٍح نهغح انًصدر نًعاٌٍز‬
‫انهغح انٓدف‪ٔ .‬تثٍٍ أٌ انهغح انعزتٍح غٍُح تانًقاتالخ انثقافٍح نًعظى األيثال اإلَكهٍزٌح خصٕصا‬
‫نغح انقزآٌ انكزٌى ٔانحدٌث انُثٕي َٔٓج انثالغح ٔاألدب انعزتً تشكم عاو ‪ٔ.‬نقد أظٓز انثحث أٌ‬

‫‪1‬‬
ٌٕ‫تزجًح األيثال انًحًهح ثقافٍا تتطهة اٌ ال ٌكتفً انًتزجى تاٌ ٌكٌٕ ثُائً انهغح تم ال تد اٌ ٌك‬
‫ثُائً انثقافح كً ٌتًكٍ يٍ ردو انٕٓج انتً تُتج يٍ اختالف انثقافتٍٍ انًتزجى يُٓا ٔانًتزجى‬
.‫انٍٓا‬

Abstract

This study investigates the problems of translating CLEPs into Arabic

adopting DS produced by Venuti in his "Translator's Invisibility(1995/2008)". Forty-
two proverbs are randomly chosen and analyzed according to DS , referred to above,
through explanation and comparison. Accordingly, DS requires a translator to
substitute the SL cultural norms by the TL ones to make the translated version reader-
friendly. It is obvious that Arabic is rich with cultural equivalences to most of the
CLEPs, the Qur'an, Hadith, Nahjulbalgha and the Arabic literature in general are
pregnant with corresponding cultural equivalences to the CLEPs. This study
concludes that for a translator to successfully render the intended meanings and
cultural aspects of CLEPs, s/he should not only be bilingual but should also be
bicultural to bridge the gap resulted from the cultural differences between the source
and target languages.

1.1 Background to the Study

Many translation studies have shown that translation is a communicative activity

aims at a socio/cross-cultural interaction(Newmark,1988, Hatim & Mason, 2004 and
Venuti, 2008). Accordingly, translation involves both language and culture since they
are not only closely interrelated but they are also interdependent (Dweik & Suleiman,
2013). However, cultural elements in translation have not been given the due attention
by most of translation studies till the late 1960s. In both Catfored (1965) and Savory
(1968), there was no mention of cultural elements nor was there any reference to the
translation difficulties posed by implicit meanings associated to cultural contexts. In
this regard, Catford (1965:20) defines translation as" the replacement of textual
material in one language by equivalent textual material in another language.”
Similarly Savory ( 1968) states that translation is just to provide in the TL "an
equivalence of thought" that conveys the meanings of the SL verbal expressions
(Dweik & Suleiman,2013:47). Unexpectedly, Newmark, who pays a lot of attention to
the importance of culture in translation, did not include 'culture' in his definition as

2
stating that translation is "a craft consisting in the attempt to replace a written
message and/or statement in one language by the same message and/or statement in
another language.” (Newmark, 1981:7)

It is worth noting that Nida (1964) is the first translation theorist who
emphasized the role of a translator as a cross-cultural facilitator. In this vein, Nida
(ibid.:13) points out that “the role of a translator is to facilitate the transfer of the
message, meaning, and cultural elements from one language into another and create
an equivalent response to the receivers". Besides, Nida (ibid.) focuses heavily on the
fact the cultural context is what matters since it contains the source message
especially when the ST is culture-loaded/specific. Newmark (1988) focuses on text
typology and considers culture-loaded texts as much more problematic in translation
because they are highly figurative and full of implicatures. Similarly, proverbs are
among the linguistic domains where cultural elements are clearly available.

This study attempts to mainly provide “cultural equivalent” words or phrases in the
TT that indicate the same cultural implications found in the ST. For instance instead
of translating the following proverb:

- A small fish is better than an empty dish, into Arabic as:

)Nasif,2009:126 (.ٍٚ ‫ش ِٓ طجك خب‬١‫شح خ‬١‫ عّىخ صغ‬-

which is so literal and cultureless as well as being unfamiliar to the target reader, the
cultural equivalent is available as in :

)‫ً فئْ اٌذشِبْ أل ًّ ِٕٗ" ( َٓج انثالغح‬١ٍ‫رغزخ ِٓ إعطبء اٌم‬

ِ ‫"ال‬

Furthermore, this study makes use of domestication strategy (DS) to provide the
functional equivalence "where the translator uses words/phrases that have the same
function in the source language" ( Dweik & Suleiman (ibid.).For example, translating
" to err is human" into "‫ "و ًُ إثٓ آدَ خطّبء‬instead of "‫ء ألٕٔب ثؾش‬ٟ‫( " ٔخط‬Adwaa, 2011:88).

3
 1.2 Statement of the Problem

Culture-loaded English proverbs (CLEPs) often confuse translators who lack

the cultural competence required in the translational activity. Consequently, many
published books on translation of proverbs in general and CLEPs in particular show
clearly how translators are often inattentive to realize the intended message and
accordingly unable to find the Arabic functional or even the acceptable counterpart.
For instance, a proverb like " a leaf at home, but a camel elsewhere"; referring to
somebody who has a big reputation among those who do not know him well (Ridout
&Witting,1983), is still problematic even to translators to find the Arabic dynamic
equivalence which can express both the content and the desired effect on the target
readers (TRs).Yet, the following translation will best suit the context :
.)‫ وأما بينكم فأضي ُع‬،‫أضوع‬.... ‫ ( وما أنا إال المسك في غير أرضكم‬-
Similar examples such as " a soft answer turnth away wrath",( meaning that it is
better not to lose temper and shout at any one who angers you, but you had better
face his rage with gentle and polite answer which will most likely make him feel
unjust and feel sorry for what he has done) (Ridout & Witting,1983), has its Qur'anic
functional equivalent provided that the translator is well-acquainted with the Arabic
culture. The above mentioned-proverb is best rendered to : )...‫ئخ‬١‫ أدغٓ اٌغ‬ٟ٘ ٟ‫( ادفع ثبٌز‬
or to the following hadith: "‫جخ دغٕخ‬١١‫" اٌىٍّخ اٌط‬.In this regard, two recently published
books on translation: Adwaa Dictionary(2011) and 'Dictionary of Wise Sayings and
Proverbs' (2009) are analyzed as a case study.
1.3 Questions of the Study
The question raised in this study are as follows:
1. What makes proverbs problematic and confusing in the process of translation?
Does the difficulty lie in their structure, or their style or in their culture-
dependency or both ?
2. What are the best translation strategies that help overcome the problems
caused by highly culture-loaded proverbs?
3. To what extent Arab translators can cope with the English proverb context
and setting?
4. Is the cultural functional equivalent, to the selected sample proverbs, available
in Arabic or not?
1.4 Research Objectives

4
The following objectives are outlined in this study:
1. to identify the intended meanings as well as the cultural indications of
culture-loaded English proverbs (CLEPs).
2. To explore types and reasons of misunderstanding and mistranslation
caused by the misleading implications of proverbs.
3. to examine the best translation strategies to functionally render CLEPs
into Arabic.
4. To ensure that Arabic and English have culturally much in common in
relation to CLEPs and the cultural counterparts are therefore available.

1.8 Limits of the Study

Since CLEPs cover a great deal of issues, this study will be limited to forty-two
randomly-selected examples only. This study relies basically on three main resources
for data collection and analysis. They are 'English Proverbs Explained" (1983) by
Ridout & Witting, 'Dictionary of Wise Sayings and Proverbs' (2009) by Nasif and
'Adwaa Dictionary (2011) respectively. At the same time, Venut's (2008)
domestication approach will be the basis for the data analysis to shed more light on
the meanings and cultural implications conveyed by CLEPs.

1.9 Methodology

1.9.1 Data collection

Forty-two culture-loaded proverbs are collected from three main sources:'English

Proverbs Explained"(1983) by Ridout &Witting, 'Dictionary of Wise Sayings and
Proverbs' (2009) by Nasif and 'Adwaa Dictionary (2011). Additionally, the Arabic
counterparts suggested are mainly taken from the Qur'an, Nahjulbalghah by Imam
Ali, and Arabic literature in general.

1.9.2 Data analysis

Having been a sociopragmatic critical analysis, this study adopts Venuti's

(1995/2008) DS in dealing with CLEPs to better understand and render both the
content and as much as possible the form of the said proverbs functionally. Besides,

5
the analysis is conducted through explanation and comparison of the source and target
examples in an attempt to bridge the cultural gaps between them.
2.0 Proverbs: Definitions and Stylistic Features

Many scholars have asserted that it is uncertain to provide a comprehensive

definition to proverbs since crystalizing a 'proverb' is an uneasy task. For instance,
Taylor‟s classic definition is frequently cited as he points out that “the definition of a
proverb is too difficult to repay the undertaking... an incommunicable quality tells us
this sentence is proverbial and that one is not. Hence no definition will enable us to
identify positively a sentence as proverbial” (Taylor,1931:3). Additionally, Ridout
&Witting (1967/1983:7) state that "it is far from enabling us to identify a proverb
with any certainty". Yet, the following definitions seem to be helpful in this regard.

Flavell (1993:I cited in Othman,2013:42-43), defines proverbs as:

[G]uidelines for life; based on the collective folk wisdom of the people. Such
riches are eagerly sought after at any age in mankind‟s development. They are
also pithily, even wittily, and always memorably phrased, as a result of a
refining process that often takes them through various versions before they
reach their polished final form. They are the wisdom of many and the wit of
one.
Besides, Nagy (cited in Oliver, 2006:1), points out that a proverb is:
A popular set phrase having no author, known mostly in different
languages, expressing in one sentence, a principle, advice, a genuine or
assumed truth in general, concise from, it is basic idea being of general
validity, or at least its users consider it as such.
Longman Dictionary of Contemporary English (2009) and Oxford Advanced
Learner's Dictionary of Current English (2010) define a proverb in the same way as
"a well-known phrase or sentence that gives advice or says something that is generally
true." In the same context, Zolfaghari & Ameri (2012:107) define a proverb as :

a short sentence, which is well-known and at times rhythmic, including advice,

sage themes and ethnic experiences, comprising simile, metaphor or irony
which is well-known among people for its fluent wording, clarity of
expression, simplicity, expansiveness and generality and is used either with or
without change.

In the light of the definitions cited, we can trace the main structural and stylistic
features of proverbs. Proverbs are short, neat in form ,having gained quick and lasting
entry to the public mind, memorable and often rhymed with a simple balanced form.
(http://en.wikipedia.org/wiki/Proverb). In addition, "the grammar of proverbs is not

6
always the typical grammar of the spoken language, often elements are moved
around, to achieve rhyme or focus" ( ibid.). Arora (1995) thinks that the stylistic
features attributed to proverbs are:

 Alliteration (let sleeping dogs lie);

 Parallelism (No cross, no crown)
 Rhyme (A friend in need is a friend indeed)
 Ellipsis (Once bitten, twice shy)
Besides, the internal features of proverbs include
(http://en.wikipedia.org/wiki/Proverb):

 Hyperbole (All is fair in love and war)

 Paradox (I must be cruel only to be kind)
 Personification (bread is the staff of life)

Above all, proverbs are culture-loaded, as shown by the definitions above, since
they indicate a large number of cultural values and mostly featured by indirectness to
grant the speaker a space to be less offensive in his/her criticism or disapproval to
persons or things within the society (Baraja,2010) In short, proverbs are difficult and
even tricky to be accurately transferred unless a translator is keen to the cultural
implication they contain.

3.Translation of proverbs: analysis and discussion

This study adopts Venuti's (1995/2008) DS to translation since it makes the

source language text more readable and best understandable to the TL readers.
Besides, domestication "makes translation more transparent and fluent for target
readers through linguistic and cultural modification" (Herrag, 2012:22). In this regard,
Munday(2001:146 cited in Kraal,2011:48) states that domestication "entails
translating in a transparent ,fluent, invisible style in order to minimize the foreignness
of the [target language]".Additionally, al-Dammad (2014) reports that "as far as
Arabic is concerned, native translators of Arabic would use domestication most of the
time when they translate into Arabic".

Based on the studies cited above, it is obvious that translation is not just a
transference of textual material between the source and target languages but rather a

7
domesticating process of the target language norms in the source language text. In
other words, there will be a cultural substitution between the texts of source and the
target languages which consequently leads to a reader-friendly translated version.

According to Venuti (1995:20), DS is an "ethnocentric reduction of the foreign

text to target language cultural values, bringing the author back home". As far as
translation of culture-loaded proverbs from English into Arabic is concerned, it is
advisable to adopt DS which can easily bridge the cultural gaps between the source
and the target text where cultural substitution process is observed. It is better to bring
the source text norms back home by substituting them by some target text domestic
norms instead of rendering them literally. It is not always true that DS results in
translator's imposition of the target language norms, as Venuti thinks, on the source
language text. DS is one of the best strategies to best render the cultural elements
which are usually difficult to translate or even look untranslatable. For instance, Arab
readers become well-familiarized with the translations of English, French and Russian
literature through the workd of translators like Jabra Ibrahim Jabra, al-Manfaluti
and George Tarab'ishi whose translations are mainly domestication-oriented. In this
regard (al-Dammad, 2014) states that "nowadays, Arabic readers prefer reader-
friendly language to an old fashioned Arabic. They do not read pre-Islamic poetry as
much as they read poems of the famous Syrian poet, Nizar Qabani. They tend to read
what meets their expectations".

Besides, DS is adopted as a 'savior' when translating some culturally sensitive

issues as in the following example cited in al-Dammad (2014):

- 'I went camping with my girlfriend‟ where it is so problematic for an

Arab translator to translate the expression 'my girlfriend' into 'ٟ‫مز‬٠‫' صذ‬
since it is unacceptable in the Arab-Islamic context. Thus, a translator
can resort to DS and translate the example above as:
„ٟ‫جز‬ٚ‫ُ ِع ص‬١١‫’ر٘جذ ٌٍزخ‬.

Based on DS highlighted above, some sample examples of the CLEPs will be

analyzed taking into account both their literal translations, as found in the books
selected for analysis, and the functional translation suggested in this study. Consider
the following set of examples together with their translations: A proverb like ' a soft
answer turnth a way wrath' is translated into'ٜ‫جخ رجعذ األر‬١‫ ' اٌىٍّخ اٌط‬where the

8
translation is so literal and fail to convey the cultural flavor implied in the original
since ' a soft answer' in the target culture does not only stop others' anger but turns
them into intimate friends as well. Therefore, the cultural dynamic equivalence is
available in Arabic such as ' ‫جخ صذلخ‬١‫ ' اٌىٍّخ اٌط‬and ' ٓ‫ أدغ‬ٟ٘ ٟ‫'ادفع ثبٌز‬. Additionally,
instead of translating ' If you want to fly, fly well' into ' ‫شة فأطٍك‬ٌٙ‫إرا وبْ ال ِفش ٌه ِٓ ا‬
‫خ‬٠‫ه ٌٍش‬١‫ ' عبل‬does not grasp the intended meaning accurately. This proverb rather
implies the meaning indicated by al-Mutanabbi's famous saying: " ‫ؽشف‬
ٍ ٟ‫إرا غبِشدَ ف‬
َٛ‫ْ إٌج‬ٚ‫فال رمٕع ثّب د‬...َٚ‫ِش‬
ٍ " . Let's consider the following examples where both the
translation of Nasif (2009) and the suggested translation are put together:

CLEPs Nasif (2009) The suggested translation

He laughs best who laughs last ‫ضذه‬٠ ‫خ‬٠‫ب‬ٌٕٙ‫ ا‬ٟ‫ضذه ف‬٠ ِٓ ٓ١‫اٌعبلجخ ٌٍّزم‬ٚ /‫ب‬ٙ‫الج‬ٛ‫س ثع‬ِٛ‫األ‬
‫شا‬١‫وث‬
Fretting care makes gray hair ً‫مصش األج‬٠ ٌُٙ‫وثشح ا‬ َ‫ش‬ٌٙ‫ُ ٔصف ا‬ٌٙ‫ا‬
Every dog is a lion at home ‫زٗ أعذ‬١‫ ث‬ٟ‫وً وٍت ف‬ ٌ‫ة ٔعبِخ‬
ِ ٚ‫ اٌذش‬ٟ‫ف‬ٚ ّٟ ٍ‫أع ٌذ ع‬
Blind man can judge no ٍٝ‫ذىُ ع‬٠ ْ‫ ا‬ّٝ‫ف ثبألع‬١‫و‬ٚ ٗ١‫عط‬٠ ‫ء ال‬ٟ‫فبلذ اٌؾ‬
colours ٌٍْٛ‫ا‬
A small fish is better than an ٚ‫ش ِٓ أٔبء خب‬١‫شٖ خ‬١‫عّىٗ صغ‬ ْ‫ً فئ‬١ٍ‫ال رغزخ ِٓ إعطبء اٌم‬
empty dish ِٕٗ ً‫اٌذشِبْ أل‬
A wiser head makes a close ٗٔ‫اٌعبلً ِٓ اِغه ٌغب‬ َ‫إرا اوزًّ اٌعمً ل ًّ اٌىال‬
mouth
No gains without pains ‫ح‬ٚ‫ ال دال‬/ٌُ‫ْ أ‬ٚ‫جخ ثذ‬١‫ال ٔز‬ ً‫إٌذ‬
ِ ‫إثش‬
ِّ ِٓ ‫ذ‬ٙ‫ْ اٌؾ‬ٚ‫الث ّذ د‬
‫ْ ٔبس‬ٚ‫ثذ‬

Exploring the examples above, we can conclude that literal translation is the main
strategy followed in rendering them. Accordingly, the cultural aspects of language
aiming at portraying images peculiar to such wise saying are lost and the resultant
translated texts which look just lifeless versions of the original ones. For instance,
translating "every dog is a loin at home" into "‫زٗ أعذ‬١‫ ث‬ٟ‫ "وً وٍت ف‬refers to the fact that
the translator here lacks the cultural competence/knowledge of the target language
and even the source language since the functional equivalence that suits the intended
meaning is so popular in Arabic culture, namely "ٌ‫ة ٔعبِخ‬ٚ‫ اٌذش‬ٟ‫ف‬ٚ ّٟ ٍ‫"أع ٌذ ع‬.Also, ' ً‫و‬
‫زٗ أعذ‬١‫ ث‬ٟ‫ ' وٍت ف‬is so alien to the Arab culture and then does not express the original

9
meaning of the proverb in question since the target readers will find it far more odd.
Similarly, rendering 'A small fish is better than an empty dish' into ' ‫ش‬١‫شٖ خ‬١‫عّىٗ صغ‬
ٚ‫ ' ِٓ أٔبء خب‬is so poor and strange to the Arab readers because they do not have such a
meaning in their culture, but it will be so expressive if the translator opts for
substituting such a translation by Imam Ali's so popular wise saying ' ‫ال رغزخ ِٓ إعطبء‬
ِٕٗ ً‫ً فئْ اٌذشِبْ أل‬١ٍ‫ 'اٌم‬which expresses not only the cultural aspects of language but
also the stylistic features as well. The other examples are translated in the same way
and then cause a big loss in the process of comprehending the intended meaning.

The following examples are hoped to be more illustrative:

CLEPs Adwaa Dictionary (2011) The Suggested Translation

Know which side your bread is ٗ‫عشف ِٓ رشرجظ ِصبٌذٗ ِع‬٠ ‫ٓ رؤوً اٌىزف‬٠‫عشف ِٓ أ‬٠
buttered
Sarcasm is the lowest form of ‫ذ‬٠‫ٕجع ِٓ روبء ؽذ‬٠ ‫ىُ ال‬ٙ‫اٌز‬ ْ‫ أ‬ٝ‫َ عغ‬ٛ‫َ ِٓ ل‬ٛ‫غخش ل‬٠ ‫"ال‬
wit "...ُِٕٙ ‫شا‬١‫ا خ‬ٛٔٛ‫ى‬٠
When in Rome do as the ْ‫ِب‬ٚ‫ِب وبٌش‬ٚ‫ س‬ٟ‫رصشف ف‬ ‫ِمبَ ِمبي‬
ٍ ً‫ٌى‬
Romans do
Practice what you preach ‫ال رٕصخ ثّب ال رفعٍٗ أٔذ‬ ٍ ‫ال رٕٗ عٓ ُخ‬
ٍٗ‫ ِث‬ّٟ ‫رأر‬ٚ ‫ٍك‬
Misery loves company ٓ١ٔٚ‫ذت صذجخ اٌّذض‬٠ ٓ٠‫اٌذض‬ ‫ٕب‬١‫جّعّٓ اٌ ُّصبث‬٠ ‫اٌّصبئت‬
َ ّْ‫إ‬
To err is human ‫ٔخطئ ألٕٔب ثؾش‬ ‫وً إثٓ آدَ خطّبء‬
The darkest hour is just before ‫ب‬ٙ‫رفشج ثعذ أْ رغزذىُ دٍمبر‬ "‫غشا‬٠ ‫"إّْ ثعذ اٌعغش‬
dawn

According to Adwaa Dictionary, the translated versions of the examples above are
obviously unfamiliar to the target readership since they express cultural contexts
irrelevant to Arabs. For instance, translating 'When in Rome do as the Romans do'
ْ‫ِب‬ٚ‫ِب وبٌش‬ٚ‫ س‬ٟ‫ 'رصشف ف‬seems poor when we realize that a functional counterpart like '
‫ِمبَ ِمبي‬
ٍ ً‫ ' ٌى‬is available in Arabic. Furthermore, when the translator chooses to
translate' practice what you preach' into ' ‫' ال رٕصخ ثّب ال رفعٍٗ أٔذ‬, s/he shows
insufficient cultural knowledge of his native language because Arabs usually cite the
following line of poetry in such contexts:' ٍُٗ‫ ِث‬ٟ‫رأر‬ٚ
ّ ٍ ٍُ‫' ال رٕٗ عٓ خ‬.
‫ك‬

10
 On the whole, dealing with cultural matters in translations requires a translator to
be so meticulous in reading between the lines since being bilingual is not enough.
S/he should be bicultural to be fully aware of the meanings associated with certain
cultural contexts peculiar to both the source and target texts. For example, facing a
proverb like" the weakest goes to the wall", a translator will never be able to find its
Arabic functional counterpart unless s/he is well-acquainted with both the English and
Arabic cultures. The implied meaning behind the said proverb is that " to 'go to the
wall' is to be thrust aside. In the battle for survival it is the weak that suffer most"
(Ridout &Witting (1967/1983:169). Accordingly, the Arabic equivalence that best
suits the implied idea is " ‫بء‬٠ٛ‫فبً أوٍزٗ األل‬١‫"إّْ ِٓ وبْ ضع‬or "‫" إْ ٌُ رىٓ رئجب ً أوٍزه اٌزئبة‬, which
is more popular. Additionally, Shakespeare's famous proverb " I must be cruel only
to be kind" that is translated literally by Gabra as " ‫ّب‬١‫ْ سد‬ٛ‫ أو‬ٟ‫ و‬ٛ‫جت أْ ألغ‬٠ " though it
is informative, its more functional equivalence can be found in Nizar Qabbani's:

. " ‫األدجبة‬ٚ
ُ ‫َ اٌذت‬ٚ‫ذ‬٠ ٟ‫فٍى‬... ُٙ‫جٗ ِٓ أدججز‬ٛ‫ "فئرا صشخذُ ث‬-

In conclusion, culture-loaded proverbs are so challenging to translators when they

lack the sufficient knowledge of either the source or the target language or both which
results in inaccurate or even poor translations. Consequently, translating proverbs
literally leads to the loss of the stylistic as well as the cultural flavor attributed to the
said expressions and results in miscommunication across cultures.

* More examples will be available in the appendix to follow.

4.Conclusions

The conclusions that can be drawn from the above analysis are as follows:

1. CLEPs are mainly pregnant with implied meanings that usually pose too much
difficulties to translators since such proverbs structurally and stylistically have
unique features and more specifically culturally loaded .As a result, translators
usually fail to render them accurately and functionally in the target language.
2. Translators should not only be bilingual but also bicultural to fully understand
the intended meanings as well as the cultural codes underlying the proverbs to
be translated.
3. Arabic is rich with culture-loaded proverbs that cover issues corresponding to
those found in English proverbs. Particularly, the Qur'an, Hadith,

11
 Nahjulbalagha and most of Arabic literature are full of culture-loaded
proverbs. Therefore, the more knowledge a translator has in the said sources,
the more s/he is capable of finding the cultural equivalences to CLEPs.
4. The cultural equivalences suggested by this study may differ slightly from
CLEPs in form but they nearly express the same meaning and cultural codes
which makes them more comprehensible to the target readers.

REFERENCECS

Al Ali, M. (2004). "Familiar words in unfamiliar contexts". Perspectives: Studies in

Translatology, 12 (2), 134-144.

Al-Dammad, Abdulaziz (2004). Domestication vs. Foreignization in Englsih Arabic

Translation.(Mahatat,20/11/2004, Alarabia.net).

Arora, Shirley (1995). "The Perception of Proverbiality". An Electronic Journal of

International Proverbs, (1), No.1.

Bader S. Dweik1 & Maisa Suleiman (2013)."Problems Encountered in Translating

Cultural Expressions from Arabic into English". International Journal of
English Linguistics; Vol. 3, No. 5; 2013 ISSN 1923-869X E-ISSN 1923-8703
Published by Canadian Center of Science and Education

Baker, M. (1992). In other words: A course book on translation. London and New

York: Routledge.

Baraja, Elias Dominguez (2010). The Function of Proverbs in Discourse. Berlin: de

Gruyter Mouton.

Dagust, M. (1976). "Can metaphor be translated?" International Journal of

Translation, 22 (1), 12-33.

Herrag, ElHassane (2012). The Ideological factor in the Translation of Sensitive

Issues from the Quran into English, Spanish and Catalan(unpublished Ph.D
thesis). Barcelona University.

Hornby, A.S. (2010). Oxford Advanced Learner's Dictionary of Current English.

Oxford University Press.

12
Kraal, Anne-Marie (2011). The Art of Translation on how Cultural Differences
Between Western Europe and Arab-Islamic Countries influence translation
between their Languages. Utrecht University.

Longman dictionary of Contemporary English (2009). Longman Pearson Education

Limited (New edition).

Mandelblit, N. (1995). "The Cognitive view of metaphor and its implications for

translation theory". Translation and Meaning, 18 (3), 483-495.

McEldowney, P. (1982). English in context. London: Thomas Nelson and Sons Ltd.
Mieder, Wolfgang (1990). Not by bread alone: Proverbs of the Bible. New England.

Munday, Jeremy (2001). Introducing translation studies: theories and applications/

London:Routledge.
Newmark, P. (1988). A Textbook of translation. New York: Prentice Hall.
Press.

Nida. E. (1964). Towards a science of translating with special reference to principals

and procedures involved in Bible translating. Leiden: E. J. Brill.

Nida, E. and Taber, C. R. (1982). The Theory and practice of translation. Leiden: E.
J .Brill.

Oliver, k. (2006). ‘Proverbs’ . In Black Lightning Lectures. (Ed.)

Tibanjin, E. University of California: Berkeley. Available on-line at:
http://www.911math.com/160/6.pdf

Othman, A. Othman (2013). An Analysis of the Role of Micro and Macro Levels in
Rendering Some Standard Arabic Proverbs into English (unpublished Ph.D
thesis).University of Leeds.

Pym, Anthony (1996.) "Venuti‟s Visibility" , Target, 8:1: 165-177.

Taylor Archer (1931), The Proverb. Cambridge, MA: Harvard University Press.

Venuti, (1995/2008). The Translator's Invisibility. A History of Translation. London

and New York: Routledge

13
 Williams, Fionnuala Carson (2011). Alliteration in English-Language Versions of
Current Widespread European Idioms and Proverbs. Jonathan Roper, (ed.)
"Alliteration in Culture", pp. 34-44. England: Palgrave Macmillan

Zolfaghari,Hassan & Ameri, Hayat (2012). "Persian Proverbs: Definitions and

Characteristics". Journal of Islamic and Human Advanced Research ,93-108.

Appendix of CLEPs and their Arabic translations

CLEPs The Available Translation The Suggested Translation

Honesty is the best Policy
Curiosity kills the cat
bad Workman Blames His Tools
A burnt child dreads fire
A fox is not taken twice from the
same snare
A guilty conscience needs
accuser
A man can do no more than he can
A man cannot serve two masters
A stitch in time saves nine
A tree is known by its fruit
‫خ‬١‫بع‬١‫ْ اٌغ‬ٕٛ‫اٌصذق أفضً ف‬ ‫ اٌصذق‬ٟ‫إٌجبح ف‬
‫ي لزً اٌمطخ‬ٛ‫اٌفض‬ ‫ّب‬١‫ ِٓ رذخً ف‬/ٍٗ‫ِٓ وثُش ّ٘ٗ لصش أج‬
ٗ١‫شض‬٠ ‫ ِب ال‬ٟ‫ٗ ٌم‬١ٕ‫ع‬٠ ‫ال‬
ٗ‫ار‬ٚ‫َ أد‬ٍٛ٠ ‫ء‬ٟ‫اٌعبًِ اٌغ‬ ‫ي دبِض‬ٛ‫ى‬٠ ‫ح اٌعٕت‬ٍٛ٠ ‫ ِب‬ٌٍٟ‫ا‬
‫بة إٌبس‬ٙ٠ ٞٛ‫اٌطفً اٌّىز‬ ً‫خبف ِٓ جشح اٌذج‬٠ ٖ‫ذ‬١‫خ ث‬١‫اٌزٍذغٗ اٌذ‬
‫ٓ ِٓ ٔفظ‬١‫صطبد اٌثعٍت ِشر‬٠ ‫ال‬ ٓ١‫ٍُذغ اٌّؤِٓ ِٓ جذ ٍش ِشر‬٠ ‫ال‬
‫اٌؾشن‬
no ‫ذزبج‬٠ ‫ش اٌؾبعش ثبٌزٔت ال‬١ّ‫اٌض‬ ٟٔٚ‫ي خز‬ٛ‫م‬٠ َ‫ىبد اٌّجش‬٠
‫عظ‬ٌٛ
‫ق‬ٛ‫فعً ف‬٠ ْ‫ع اٌّشء أ‬١‫غزط‬٠ ‫ال‬ ‫ب‬ٙ‫عع‬ٚ ‫ىٍف هللا ٔفغب إال‬٠ ‫ال‬
ٗ‫طبلز‬
ٓ٠‫ذ‬١‫خذَ ع‬٠ ْ‫ع اٌّشء أ‬١‫غزط‬٠ ‫فٗ" ال‬ٛ‫ ج‬ٟ‫ٓ ف‬١‫"ِب جعً هللا ٌشجً ِٓ لٍج‬
‫فش رغع‬ٛ‫ب ر‬ٙ‫لز‬ٚ ٟ‫"اٌغشصح" ف‬ ‫ش ِٓ اٌعالج‬١‫خ خ‬٠‫لب‬ٌٛ‫ا‬
‫إّٔب رعشف اٌؾجشح ثثّبس٘ب‬ ‫ٕضخ‬٠
ُ ٗ١‫ ف‬ٞ‫و ًُّ أٔب ٍء ثبٌز‬ٚ

All is well that ends well
After black clouds, clear weather
Do as you would be done
Be like a bull in a china shop
All that live must die
Fight fire with fire
‫ذ‬١‫ ثؾىً ج‬ٝٙ‫ذ ارا أز‬١‫ء ج‬ٟ‫وً ؽ‬ ‫ب‬ٙ‫الج‬ٛ‫س ثع‬ِٛ‫األ‬
ْٛٙ‫ر‬ٚ ‫وً ؽذح‬ "‫غشا‬٠ ‫"إّْ ثعذ اٌعغش‬
‫ن‬ٍِٛ‫عب‬٠ ْ‫عبًِ إٌبط وّب رذت أ‬ ٓ١‫ث‬ٚ ‫ٕه‬١‫ضأب ث‬١ِ ‫" اجعً ٔفغه‬
ٗ١‫ذت ألخ‬٠ ٝ‫ؤِٓ أدذوُ دز‬٠ ‫ ال‬/"‫شن‬١‫غ‬
ٗ‫ذت ٌٕفغ‬٠ ‫ِب‬
‫ ِذً اٌخضف‬ٟ‫س ف‬ٛ‫وبٌث‬ ٗ‫وبألطشػ ثبٌضف‬
‫د‬ّٛ٠ ٟ‫وً د‬ ٟ‫خ ف‬١ٌّٕ‫ دىُ ا‬/"ْ‫ب فأ‬ٙ١ٍ‫" و ًُ ِٓ ع‬
...‫خ جبس‬٠‫اٌجش‬
‫ذ‬٠‫ذ ثبٌذذ‬٠‫اضشة اٌذذ‬ "... ٓ١‫ٓ ثبٌع‬١‫" اٌع‬

14
‫‪Garbage in ,garbage out‬‬
‫‪Be like talking to a brick wall‬‬
‫‪Call a spade a spade‬‬
‫‪All truths aren’t be told‬‬
‫‪Manners make the man‬‬
‫ِب ثٕ‪ ٟ‬عٍ‪ ٝ‬اٌجبطً ف‪ ٛٙ‬ثبطً‬ ‫" ‪ٚ‬اٌز‪ ٞ‬خجُش ال ‪٠‬خشج إال ٔ ٍىذا"‬
‫وّٓ ‪٠‬زذذس ٌذبئظ ِٓ اٌذجش‬ ‫ٌمذ أعّعذ ٌ‪ٔ ٛ‬بد‪٠‬ذَ د‪١‬بً‬
‫ال رخؼ ف‪ ٟ‬اٌذك ٌ‪ِٛ‬خ الئُ‬ ‫‪٠‬غّ‪ ٟ‬األعّبء ثّغّ‪١‬بر‪ٙ‬ب‪٠ /‬ضع إٌمبط‬
‫عٍ‪ ٝ‬اٌذش‪ٚ‬ف‬
‫دك ‪ُ٠‬مبي‬
‫ِب وً ٍ‬ ‫ِب و ًّ ِب ‪٠‬عشف ‪ُ٠‬مبي‬
‫األخالق رصٕع اٌشجبي‬ ‫اٌّشء ِخج‪ٌ ٛ‬ء رذذ ط ّ‪ٌ ٟ‬غبٔٗ‬
‫‪15‬‬