Author(s): Ali DA?MAN
When translating from one language to another in the same language family, the translator/interpreter who has a good command of both languages, who knows both cultures well and lives on a land the people of which speak the language/dialect he/she translates from, will certainly be advantageous on his/her part. The translator will then be able to help the listeners or the readers get a better understanding of the language he/she has translated. The readers or listeners will find themselves in the text they are reading or listening and it won't feel like a translation. In this way, the readers or listeners will enjoy what they are reading or listening. They will discover that their own value judgments are similar with those of other societies, indeed. In this article, structural and semantic features of certain praise words in addition to the socio-linguistic features that come to the forefront in their translation from Kirghiz to Turkish language, will be discussed. For the praise words we studied it was concluded that the cultural codes of Kirghiz and Turkish societies manifested themselves in the words of praise and curse. However, since the subject is broad, only the praise words will be discussed here. Praise words are conventional sayings that are inherited in a society from generation to generation in oral/written form. They are both easy to say and keep in mind and are enjoyed by the listeners/readers. The speaker does not need to produce a new word. The words are already available in mind. When needed, the words just trip off the mouth. Praise words bear the traces of a nomadic society, as well. It presents itself as a reflection of the culture it bears as well as a distinctive feature distinguishing one society from another.
The Journal of International Social Research received 27 citations as per Google Scholar report