University of Sabha

Department of English

Challenges Facing Libyan Translators in Translating Libyan Proverbs from Arabic to

English

BY

HANA GODWR

DAWIA MOHAMED

Supervised by: Alarabi Abdalslam

Dissertation Submitted to the University of Sabha in Partial Requirements for the

Degree of Bachelor of ArtsiIn Arabic-English Translation Studies

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 ACKNOWLEDGMENT

First of all, praise is due to the Almighty Allah for giving us strength and

Ability to complete this study. We grateful to our parents they provided us whit emotional

and financial support. Our thanks also due to our supervisor Alarabi Abdalslam, for the

patient guidance, encouragement and advices he has provided throughout our time as his

student. We have been extremely lucky to have a supervisor who cared so Much about our

work and who responded to our questions and queries kindly. We owe him all respect

because without him this research couldn't be completed.

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 DEDICATION

To a soul between hands of compassionate

To My grandmother

Allah bless you

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 Contents

Chapter one ................................................................................................................................ 7

1.1 INTRODUCTION. ........................................................................................................... 7

1.2. Research problem ............................................................................................................ 7

1.3 Aim of the Study. ............................................................................................................. 8

1.4 Questions of the Research. ............................................................................................... 8

1.5 Hypothesis of the Research. ............................................................................................. 8

1.6 Significance of the Research. ........................................................................................... 9

1.7 Organization of the research. ........................................................................................... 9

CHAPTER TWO.................................................................................................................. 10

LITERATURE REVIEW ..................................................................................................... 10

2.1 Introduction .................................................................................................................... 10

2.2 Definition of proverbs: ................................................................................................... 10

2.3 Libyan proverbs and culture ...................................................................................... 11

2.4 Kind of translation .......................................................................................................... 12

2.5 Translating proverbs ....................................................................................................... 13

2.6 Difficulty translating the proverbs ................................................................................. 13

2.7 Strategies of translating proverbs ................................................................................... 14

2.8 previous studies .............................................................................................................. 14

CHAPTER THREE ................................................................................................................. 17

RESEARCH METHODOLOGY............................................................................................. 17

3.1. Introduction ................................................................................................................... 17

3.2. Research Design ........................................................................................................... 17

3.3. Sample technique . ........................................................................................................ 19

3.4.1. Translation test ........................................................................................................... 19

3.4.2. Interviwe..................................................................................................................... 20

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CHAPTER FOUR .................................................................................................................... 21

DATA ANALYSIS .............................................................................................................. 21

4.1 Introduction ................................................................................................................ 21

4.2 Data Analysis .............................................................................................................. 21

Table 4.3 Percentages of Responses ................................................................................. 21

4.4 test results and analysis............................................................................................... 22

4.5 Discussion ................................................................................................................... 26

CHAPTER FIVE CONCLUSION ........................................................................................... 27

5.1. introdiction .................................................................................................................... 27

5.2. main findings. ................................................................................................................ 27

5.3 Recommendations .......................................................................................................... 28

5.4 Limitations ..................................................................................................................... 28

REFERENCES ........................................................................................................................ 29

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 ABSTRACT

This study aims to explore the challenges that Libyan translator, majored in translation

at the department of English, encounter when translating Libyan proverbs from Arabic into

English. It also focuses on the strategies applied by the translator to facilitate the translation

in that respect. To achieve the goals of this study, the researchers used two instruments for

data collection. These are a test and interviews. The sample of this study consisted of 6

translators specialists in translation. The results showed that some translator, majored in

translation face problems in transferring the meaning of Libyan proverbs into the target

language (English) because it is unlikely to find the exact equivalent in English due to

cultural aspects. As regards the strategies the translator use in order to translate the Libyan

proverbs, it was found that literal translation was their method. They try to get equivalent in

standard Arabic then translate it into English language.

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 Chapter one

1.1 INTRODUCTION.

Translation is one of the oldest types of human activity. It is a phenomenon inherent in the
history of mankind and from the earliest ages, as it emerged as a need for a means of
Understanding between the speakers of other languages and making it the only way or a tool
to meet the needs of communication between human beings individually and collectively.
Translation is no longer limited to a specific type of texts but it have been launched to all
fields, which makes it worth to describe this era as the age of translation. This dissertation
deals with the challenges facing the Libyan translators in translating Libyan proverbs from
Arabic to English. This chapter is organized into six sections: research problem, objectives of
the research questions of the research, hypothesis of the research, contribution to the relevant
research, significance of the research, and finally the organization of the research.

1.2. Research problem

The translation is an important thing that can help people to communicate and understand
each other, however, some interpretors may face difficulties to translate some proverbs from
their mother language to foreign langauges, which is could cause misunderstanding or give
diffrernt meaning from the orginal one. For instance, in UN meeting during the Muamar
Algaddafi’s speech, where some of are non Arabic speakers. During the speech the

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interpretors commented some errors. Some of those errors are related to translating proverbs
from Arabic to English the interpreter committed mistake in translating a proverbe states( ‫زاد‬
‫)الطين لهيو‬. The translator could not translate this proverb aproperiately. Accordingly the
speaker (Muamar Algaddafi) commented on the translation and changed it.Therefore, it is
important to investigate the ability of people to understand and translate the proverbs from
their language to other languages, for example English ).

1.3 Aim of the Study.

This study aims to:

1. To explore the obstacles that translatorsencountering when translating Aabic proverbs

to English.

2. To find out strategies can be use in translating proverbs from Arabic into English.

1.4 Questions of the Research.

This study has been desgined to answer the following questions:

1. What are the obstacles that translators face when they translate proverbs from Arabic

to English?

2. What strategies do translators use when they translate proverbs?

1.5 Hypothesis of the Research.

Translators face different obstacles because they are not will qualified to translate
proverbs due to the lack of the cultural knowledge of both cultures.

1. Proverbs are very diffiult to be translated.

2. The translatorare not aware of some strategies to be used intranslating arabic

proverbs to English.

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 1.6 Significance of the Research.

This study is considered to be an extension to the literature. Based on the researchers

knowledge it is the second study that deal with the translation of libyan proverbs to English.
this stud has a priority above previous becuase the researchers have done their best to avoid
some methodological limitations Of the previous research.One of the limitations of the
previous study was in choosing the appropriate proverbs, e.i, the previous study, as shown in
the literature reveiw,dealt with standrad Arabic proverb rather than Libyan proverbs.

1.7 Organization of the research.

This research has been organized into five chapters .The first chapter is this introduction .
The second chapter disscusses the literaturereview. The third chapter covered the
methodology that was used in this study. The fourth chapter deals with findings of the
current study, analysis and discussion. The fifth chapter presents the conclusion of the
research.

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 CHAPTER TWO

LITERATURE REVIEW

2.1 Introduction

This chapter discusses literatur review of some studies that dealt with translation of
Libyan proverbs. It is also discribes the relationship between culture and proverbs. Mpreover
the chapter exposes to review the difficulties causes by culture In translating proverbs as
well as the strategies suggested in the previous research.

2.2 Definition of proverbs:

Proverbs are important fixed expressions in any language because they

havemeaningsthat can cover all aspects of life, which in turn make them important elements
in people's minds. You can carry topics related to religion, family, marriage, men and
women, education, health, friendship, money, animals, habits, wisdom, poverty and
wealth.The proverbs are popular, represented by the heritage and cultural stock of his
(its)engine, revealing and guiding. The language of popular proverbs is carefully selected
despite its "generality." Proverbs and populace represent a true image of the simplicity of
everyday life and its simple expression. For instance, Ibn Almoqafa'a (1981,p.20) stated that
"The proverb is the best instrument of expression, to be easily explained."similarly, Abu
Obeid Bin Qasim peace (1981,p.20) revealed that " Proverbs are the result of experience and
human life, often as an abstract and indirect expression. "in addition, Rushdie Saleh) p.429)
described the proverb is the short rhetorical style, which is familiar with the narrative listed
for conduct or public opinion, and is not required to be fully composed. We can include in the
measurement of canaries and metaphors."Moreover,Ahmed Morsi(p.45 ) defines the proverb
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as "A popular expression is usually in the form of wisdom that tells an experience and an
ancient human experience."In other way, Barajas (2010) described the proverbs as
expressions that aresurrounded by paradoxes because they are wise expressions that refer
tosomething tangible to express things that are not concrete. Moreover, theambiguous origin
of proverbs does not weaken them but allow them tobecome popular social wisdoms.
Furthermore, despite proverbs areconsidered as popular expressions, few people can use them
correctly inconversations with social and linguistic skills. In addition, althoughproverbs have
fixed form, their meanings could be changed according tothe interpretation of particular
social factors and settings.

2.3 Libyan proverbs and culture

Libyan proverbs are the expressions that are related to Libyan culture and they express
the way of life, traditions, customs, food and habits. Guo (2012) describes culture as pattern
of customs, traditions, social habits that values the entire ways of people lifestyle. In a similar
veiw, Vermeer (1992) refers to culture as the totality of norms, conventions, and opinions
which determine behavior of members of society.

Makhlouf (1996) in his investigation regarding Libyan proverbs and their general
application in all walks of life found that problems arise from translating it into English with
a special reference to culture-specific problem. Therefore, It is important to remember that
due to different historical conditions English and Libyan proverbs expressing similar
thoughts are often used in different ways, which reflect the different social structure and
lifestyle of their peoples.For instance, the proverb “The grass is always greener on the other
side of the fence”. The proverb properly goes like this: The grass always looks greener on the
other side of the fence. Actually it means that people always think that others have it better in
life, even if it’s not the case. But in the Libyan language there is no such proverb, but there is
another proverb: “‫”الهي داروه الترك في فنطازييا داروه الريرم نه يو‬. In principle, these two proverbs are
equivalent in meaning. These all have the idea of others having it better off, even if it’s not
true. Ithink that many proverbs are common across the world, but even if they have the same
meaning, they are sometimes used with different expressions or words in each country.

According to Baker (1992) the culture is a source of difficulties which is cause

problems to translators when they translate texts that contain cultural expressions, proverbs,

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metaphors, collocations and religious terms. There are SL concepts that are not known to the
TL; these concepts may be religious beliefs, social customs or a type of food. Therefore, the
role of the translator is not only translating meaning but also translating culture.

2.4 Kind of translation.

According to Newmark, (1988,121) there are some kindsof translation as stated below:

2.4.1 Word-for-word translation

This is often demonstrated as interlinear translation, with the target language
immediately the source language words. The source language word order is preserved and the
words translated singly by their most common meanings, out of context. Cultural words are
translated literally. The main use of word-for-word translation is either to understand the
mechanics of the source language or to construct a difficult text as presentation process.
2.4.2 Literal translation
The source language grammatical constructions are converted to their nearest target
Language equivalents but the lexical words are again translated singly, out of context. As are-
translation process, this indicates the problems to be solved.
2.4.3 Faithful translation
A few translation attempts to reproduce the precise contextual meaning of the original
Within the constraints of the target language grammatical structures. It 'transfers' cultural
words and preserves the degree of grammatical and lexical 'abnormality' (deviation from the
source language norms) in the translation. It attempts to be completely faithful to the
intentions and the text realization of the source language writer.
2.4.4 Semantic translation
Semantic translation differs from 'faithful translation' only in as far as it must take
more account of the aesthetic value of the source language text, compromising on the
'meaning' where appropriate so that no assonance, word-play or repetition jars in the finished
version.
Further, it may translate less important cultural words by culturally neutral third or
functional terms but not by cultural equivalents. It may make other small concessions to the
readership. The distinction between 'faithful' and 'semantic' translation is that the first is
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uncompromising and dogmatic, while the second is more flexible admits the creative
exception to 100% fidelity and allows for the translator's intuitive empathy with the original.

2.4.5 Literary translation

It is a type of translation which is distinguished from translation in general. A
literary translation must reflect the imaginative, intellectual and intuitive writing of the
author. Thus, number 1 and 2 are the most types that used by students when translating
any text while number 5 is the one type that related to our study.

2.5 Translating proverbs

Baker and Gaber (2015) indicated three ways to translate proverb as follow:-

1-The words following the proverbs could be introduced as the meaning of the proverbs.

2-It can be replaced with an equivalent local proverb.

3-It non-figurative meaning could be stated straight for worldly.

2.6 Difficulty translating the proverbs

Becker: arranged the difficulties faced by the interpreter in translating expressions and
proverbs as stated below:

1.The lack of equivalence in the target language because the term of expression to be
translated is the peculiarity of the peculiarities of the source language. In this case, he will be
replaced by what he agrees with in the target language.

2. The expression of an expression in the target language may be found to be in agreement

with the expressive term in the source language, but in depth they carry different meanings
and associations.

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3.It must also, when translated by conventional expressions, care for written expression and
content and the differences that arise when used between the target language and the source.

A coording to, Classe (2000) argued that the differences between SL culture and TL
culture may issue translation loss because there are some contextual aspects that have
features related exclusively to SL culture and they are not found in the TL culture. These
lineaments are unusual lifestyle or habits of particular people that do not appear in the TL.

2.7 Strategies of translating proverbs

)Baker( suggests some strategies to help translators who translate proverbs and
judgment….

1. Using a proverb of similar meaning and form of SL one.

2. Using a proverb of similar but dissimilar form of SL proverb.
3. Translation by paraphrase.

2.8 previous studies

Great number of researchers in various parts of the world have elaborated on strategies used
in translating proverbssuch as (Syzdykova;2013), (Gno, Waso,2015-2016)and (Thalji , 2016)

Syzdykova;2013. focusesed on the learning of pedagogic practices that operate from

an approach that emphasizes learners’strengths, rather than deficits, and critically interrogates
learners’ experiences as a resource for learning which were the mostsuccessful in enabling
this translation. Moreover, the researcher deals with the analysis of methodical and
methodological value ofusing proverbs in English classes (that is to classify English proverbs
in relation to the Kazakh equivalents, to consider thedifficulties of translation from English
proverbs into Kazakh language, and to conduct a comparative description of translation of
English proverbs in Kazakh).Furthermore,Gno, Waso (2015-2016) in thier M.A. dissertation
entitled " Toward the translation of popular proverbs: A critical and competitive study",
displayed and studied the Algerian proverbs alphabetically, explaining each proverb in
standard Arabic and providing its translation into English. Moreover, he stated the meaning
of proverbs and displayed comparative and analytical study. Gno, Waso also had collected
approximately 1,100 proverbs with the intention of recording these proverbs to save an
important aspect of Algerian folklore from oblivion.

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In addition, Thalji (2016). In his M.A. dissertation "Strategies for translating proverbs from
Arabic to English " wrote a cultural analysis of novice translators of selected proverbial
expressions in Jordanian Arabic into English. He presented his study in an analytical
descriptive way of the cultural background in Jordanian proverbs. Moreover, in his research,
he used a test and interviews comprised ten Arabic proverbs in order to find English
equivalents to each proverb. The main translation strategies which are used by the novice
translators are the cultural equivalent, literal translation, paraphrasing, and borrowing and
glossing.

The first strategy adopted by the translators is cultural equivalent which has accounted
for 50% of the total responses. This strategy is the highest used one not because of the
knowledge of the translators' knowledge in translation strategies and techniques but because
there are SL proverbs which have equivalent ones in the TL culture in the form and meaning.
The proverb "the end justifies the means" is a good example. This result agrees with
(Farahani and Ghasemi, 2012) who find out that the dominant strategy for translating
proverbs is replacing it with an equivalent local proverb.

The second strategy adopted by the novice translators is the literal translation which
accounts for 34.5%. Some translators resort to this strategy because they lack knowledge in
the TL culture. Some translators are not aware of translation strategies and techniques that
can help them in using the best strategy when an obstacle encounters them. This result agrees
with (Badawi, 2008) who finds out that the lack of awareness in translation strategies makes
them resort to literal translation and guessing strategies which are usually prevailing among
Saudi prospective EFL teachers.

The third strategy adopted by the novice translators in translating proverbs is

paraphrasing strategy which accounts for 14%. This strategy is used because of the
translator's limited knowledge in the TL. They cannot give a TL proverb that matches the SL
one and this is clear in the proverb "when the fox preaches, beware of your geese." This
result agrees with (Baker, 1992) who suggests that paraphrasing is one of the strategies that
helps translators when translating idioms if there is no target language equivalent that
matches the source text idiom. This result also agrees with (Gaber, 2005) who proposes
"paraphrasing" as a technique for translating culturally-bound expressions. Similarly, it
agrees with (Al-Shawi & Mahadi, 2012) who finds out that paraphrasing is one of the
strategies that can help in overcoming the problems of translating idioms.

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 The fourth strategy adopted by the novice translators is borrowing and glossing which
accounts for 1.5%. This strategy is useful when translating proverbs that contain cultural
aspects. However, there is a little use for this strategy by the translators because it requires a
good knowledge in the TL culture. So, because of the lack of awareness in the TL culture,
translators should search for the needed information or data. This result agrees with (Gaber,
2005) who proposes borrowing and glossing as a good technique for translating
culturallybound expressions.After investigating the strategies used while translating proverbs,
it is clear that Jordanian novice translators used the following strategies: cultural equivalent;
literal translation; paraphrasing and the borrowing and glossing technique.

Al-Sudais (1993) in his Ph.D. dissertation entitled "A selection of current Najdi
Arabic proverbs: A critical and competitive study", displayed and studied Najdi proverbs
alphabetically, explaining each proverb in standard Arabic and providing its translation into
English. Moreover, he stated the meaning of proverbs and displayed comparative and
analytical study. Al-Sudai also had collected approximately 1,100 proverbs with the intention
of recording these proverbs to save an important aspect of Najdi folklore from oblivion.

In finally, Makhlouf (1996) investigated Libyan proverbs and their general

application in all walks of life to find out the problems that arise from translating them into
English with a special reference to culture-specific problems. Libyan proverbs related to the
Libyan Arab sub-culture in all walks of life had been presented. Moreover, they were
analyzed qualitatively and compared to their equivalents with super and sup relationship in
English through translational perspectives. His study revealed that there are problems
encountered by translators such as some proverbs which have no formal or functional
equivalents in English and many other languages, the difference is in the structure of Arabic
and English because the sentences in Arabic start with different forms such as( v,s,o- o,v,s-
v,o,s) while in English with( s,v,o ) Libyan proverbs are culturally different from English and
Libyan sub-culture proverbs have no direct or ready equivalents in other Arabic dialects and
in English as well.

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 CHAPTER THREE

RESEARCH METHODOLOGY
3.1. Introduction

This dissertation deals with challenges facing Libyan translators in translating Libyan
proverbs from Arabic to English. This chapter discusses the research design,methods used to
collet and analyes the data, as well as the prossesses implementd to conducting the current
study.

3.2. Research Design

The objective of the current study is to find out the obstacles facing Libyan translators in
translating Libyan proverbs from Arabic to English. The study applied qualitative approach
because the researchers aims to find out the problems causes by lack of awareness of the
culture of the target language, and it also try to find out some strategies to avoid such
problems. In order to achieve the purposes of this study, an interview was designed based on
a translation tests as explainsd below in 3.5.

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 Research problem and Aim

Research Questions

Research
methods
Test

Qualitatively Methods

Interview

Researching secondery
data (LR) Analysis

Outcome of the analysis

Correlating outcomes to
previous studies.

Main finding and recommendation

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3.3. Sample technique .
For the porpose of the study, the researchs used snowball technique where research
participants recruit other members for the study. This method is particularly useful when
participants might be hard to find. The study designed to target ten translators. Four
translators work for the department of English and the remaining work for the language
center at the University of Sebha. All of the participants were qualified in Arabic-English
translation: three of participants have been awarded for PhDs from Europian universities,
four of them have been awarded M.A.s in translation and three of the partiipants have been
awarded for B.As in Translation.

3.4Instruments

For the porpose of the study, the researchs used test and interviweto find out the
strategies and problem that face translators when translate Linyan proverbs to English.

3.4.1. Translation test

The test consists of ten, see appendix, problematic proverbs.Five were of them
belongs to badwen cultural background and the other belongs sedentarty cultural background.
According to the research desgin, the translators are required to translate ten proverbs that
later on the translations of the proverbs to be analysed by the researchers, then the translation
of the proverbs would be presented to native English speakers to examine if the translations
could produce the messages of the proverbs or not.

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3.4.2. Interviwe
Based on the results of gained from the test, the researchrs design the intreview to expore the

obstecales that faced the translators in translating the proverbs and to find out strategies used

by those translators to takel problems cuased by cultural differences.

3.5. Evaluating the translations by native speakers

Based on the test and interview results, the researchers exzamined the comprehion of
some English native speakers of in UK. This strategy to decided if the translations were
correct or not. The researchers have designed a task to be done by native speakers. The task
was to read the translations and deside whether they are understandable or no. In case that the
English native speakers claim that they understand the translations, they woul be required to
paraphrase them to English. The task has been sent to a libyan PhD student who handed
them to the native speakers and observed the task.

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 CHAPTER FOUR
DATA ANALYSIS

4.1 Introduction

This chapter present the data analysis as well as the finding of the current study .The
results of both tests and interviews will be displayed below.

4.2 Data Analysis

For the purpose of the current study, the researchers used dignostic analysis technique. This
technique is usefu to identify behaviour pattern of data. This technique used to analyse
dataand find out conclusion which may emplement to solve similar behaviour.

Table 4.3 Percentages of Responses

Table 4.3. shows the analysis of the interviews. The responses of the the intreviewee are presentd
in numbers and persentages.

Question Yas No

The questions Number Percentage Numper Percentage

Have you ever

translate Libyan

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proverbs? 6 60% 4 40%

Have you face any

difficlties in
7 70% 3 30%
translating Libyan

proverbs?

The analyses presented in table 4.1 indicated that the test and interview for the first
three samples 40% were correct , while 60% were wrong. The other three samples 40%
were wrong , while 60% were correct. !!!!!!

Also, shown that 70% of the translators reported that they have faced problems in
translating proverbs due to cultural differences between the source and target langages.It
was like trying to impose the source culture into the target language translation in the process.
30% responses did not face any difficulties because they try to understand the meaning of the
proverbs first, then they look to find out the meaning or synonym of words in the standard
Arabic to get the exact equivalence in the target language. Some proverbs have culture
specific concepts, so the translators try to explain the proverbs to be clear in the target
language.

By having a look at all the participants' responses , it can be clearly noticed that most

of them share the idea that translating proverbs are controlled by specific conditions which

guide the translator to the suitable meaning of the proverbs. Additionally, the participants'

answers showed that they mostly agreed that translator needs to have a deep background

knowledge about the language ,culture, and local vocabulary of the both languages.

4.4 test results and analysis

The first proverb in the test was ". ‫ "الجمي نايويهع جيهق ره تيو‬. "./Aljamal maa yshowf
awaje roqbtah/ which means that someone critisizes people for some sinse he/sh prartices.
The analyses of the translations have shwon that 50% of the translators has translated it into .
“ the camle cannot see how tell his neck“. It seems that the proverb was translated letterally
into English. The letteral traslation does not give the real meaning of the proverb. That is due

22
to the fact that the native speakers who were consulted abut the translation calimed that they
could not understand the proverb. Those translators have translated the word ‫ جيهق‬to “tell”,
however the word ‫ جيهق‬means carved. This means eather they donot know the word in
english or they donot know its approperiate spelling. Moreover, they used the diffinte article
THE which gives extra meaning to the proverb. The exist of the diffinite article in the
transaltion inspire the reader that the proverb is about a particular camle. However, 50% of
the respondents used camels never see the bend of its neck. This proverb was translated by
letterally translation method. However, this translation contains some grammer mistakes
when the respondents used the word (camels) which is used for plural instade of using
(camel) and then they used( its) which is used for single. The translatores showed that they
understand the meaning of the proverb, however they translated letterly which means that
they still not give the right meaning of it in case the translation would be given to foreigners.

The second proverb in the test was” ‫” الرلني ني ليام ال نيا ي يا‬alrabye min bab albayt
yuban which is mean (that everything seens to be good for the first time,but the opposite in
night). The analyses of the translations have shwon that 50% of the translators had used the
functional equivalent method to translated it as folloing: First impression is dommend, A
good nigth starts from sunrise. Though, 50% of the particepants had used the letterly method
to translate this proverb, where one of them translated into ( spring from the door of the house
is invitable) the other translation was (spring season is smelt early) another translated into
(spring appears from the enterance of the house). Based on the way that the particepants
adopted to translate the proverb. When the translators used the functional equivalent method
it seems that the foreigners understand the meaning of the proverb more than those used the
letterly translation method.

The proverb " ‫ليالمني يياممه‬ ‫ "جين‬. which used when someone is delaying what it should
be done today to tommorrow and then delay to the day after tommorrow and so on.
According to the results of the study most of the particepants did not adopte any strategy to
translate the proverb and also give translation that different from the meaning of the orginal
proverb. This could be refres to the fact that the particepants did not the reall meaning of the
proverb and they depend only on their understanding to discribe it. This result in confusion to
those whom speak english to understand the meaning of the proverb. For instance, one of
them translate into (live with wishes Cumin) another translation was (live on hopes).

23
 The fourth proverb " ‫ " جنيرا ولننيام ط بالني‬was translated using literally translation by
66% of the particepants into "neighbours separated by barrier". Which is was not
understandable by english speakers. However, 33% of the particepants used paraphrasing
method to translate this proverb ( friends in need are friends indead) which was
understandable for those whom speak english.

The fiveth provereb was "‫"منفي جهنيو ههيرو‬. Which is mean that the matter has taken
attension more than it deserves. 33% of the translators used the meaning stratgy to translate
this proverb into "so small to be consider" . on the other hand, 50% of the particepants used
letterly method of translation (cover it with bowel), (the dish is enough for him), ( a little
piace is enough) which were not understandable. While, 16% of the translators give a
complete different meaning of the proverb ( it a scandle).

The sixth proverb "‫"ا ده الرساز يهق لل دلياره‬. this proverb was translated literly by 83% of
the translators. For instance, one translated into (call on a lazy to find an idea for you) this
translation was understandable for thos whom speak english. Only 16% give wrong
translation to the proverb where translated as ( friends in need are friends indead).

The seventh proverb "‫ييدره‬ ‫فييي‬ ‫"يميين ال نييه‬. Which is mean (a person’s hidden
intention). this proverb was translated literally by 66 % of particepants. This translation was
not understandable by english speakers. For example, ( the deaf-mute swear in his heart), (
dump swear in his chest). While almost 16 % of the particepants translated by meaning
method, for instance, you neaver know what is inside people). This translation was
understandable by people whom speak english. Also 16% of the particepants give translation
which give different meaning from the meaning of the preverb even though the translation
was understandable by the english speakers, however, it give them different meaning.

the proverb " ‫" الهييي داروه التييرك فننطازيييا داروه الرييرم نييه‬. 50% of particepants translated the
proverb literally and was not understandable by english speakers. For example, (what ever
turkish made in fantusy Arabic made it habit). one tran Only, 16% translate the proverb by
meaning and was understandable by those whom speak english, for example ( damage
commited by the Turk in phansasia land became living principle for Arab) . 33 % of the
particepants could not give any translation.

The proverb " ‫جرييا‬ ‫ "الهيي ج اميو فيي الم يدي نيايقهل‬this proverb was translated litterly by 50% of
the particepants and their translation was not understandable by people whom speak english

24
language. For example, who ever his cloak at the shelf, does not say he was naked. While
50% pf the particepants translated by meaning which was understandable by those whom
speak english. For instance, who does wait better than who does hope.

The last proverb was "‫"الهياي نيامفقر‬. This proverb means that. 33% of the translation was by
meaning which was very close to the maening of the proverb and was understandable to
people speak diffrernt language. For example, the more you pay the more you gain. However,
66% of the particepants translated the proverb literally and it was not understandable by
people whom speak english, as an example (the banquet does not indigent).

In general, 61% of the particepants adopte the literarlly translation strategy to

translate the proverb, however, most of the translations by this strategy were not
understandable. The second percentage 15% goes to those whom give wrong meaning of the
translation of the proverb, this could be due to not having background knowledge about the
culture of both languages and its vocabulary. While 13% of the particepants adopt the
meaning strategy to translate the proverb and most of their translations were understandbale
to english speakers. Only, 5% percentage of the particepants used the equavilent method to
translate the proverb and it was most understandable and more clear in translation. The
smallest percentage 3% goes to both paraphrasing strategy and thos whom could not give any
translation to the proverb. correct because the translators try to explain or look to find out the
equivalence in the target language.

It could be concluded that what was written above from the native speakers in the
English language in UK when offered the translated proverbs , it could be considere that what
they understood is correct while the other is wrong.

After these percentages , the researchers asked the translators the following questions
which may help in clarifying some important points regarding translating proverbs.When
asked about the difficulties that face the translators while translating the proverbs from
Arabic into English , the translators believed that the less understanding of the local meaning
of the proverbs causes some difficulties which make it very hard for the translators to know
the right idea and the correct occasion the proverb build on. Also, they added that, some
translators lack the cultural background which enable them to find out the suitable meaning
of the proverb.

25
 4.5 Discussion

The findings of the study indicated that the translators were highly influenced by their
culture and this was reflected in their translation. Cultural differences play a major role in
making the translation a hard task for translators. Furthermore, the results regarding the
reasons behind these problems pointed out that lack of cultural awareness were a major reason
behind these problems. Additionally, the findings of the study indicated that the translators
often lacked sufficient knowledge about Libyan culture .
This study is different from other study such as Makhlouf’s study in (1996) whose
focus just on the problems that encountered by translators when translating Libyan proverbs
from Arabic into English. While in the present study the researchers focus in both difficulties
and strategies to solve these problems.

In conclusion,the way the proverb is to be translated depends on the context in which

is used. we have different and various translation strategies but the translator should take into
his or her account which kind of these strategies can help the target language readers or
listeners to better comprehend the meaning of the proverb. when translating libyan proverb
the translator should be conscious of the sense and to transfer it to the target language . In the
case that the original proverb does not have its equivalent in anther language, the translator
should not delete that proverb from his or her translation but he or she should try to explain
that proverb in the way that make it clear and understandable.

26
 CHAPTER FIVE CONCLUSION

5.1. introdiction

This study attempts to explore the obstacles that facing Libyan translators when
translating proverbs to English. The researchers used tests and interviews for collecting the
data.From the data analysis and the results and assisted by native speakers, it has been found
that the translators should have background knowledge about the culture of the other
language and its vocabulary to get deep understand of that proverb and give correct meaning
in the TL.Finally, it could be said that the idea that proverb depends on it was difficult to
limit, because the proverb usually comes brief and carries with it cultural,social and religious
contents. This what put the translators in front of various difficulties such as, finding the
cultural equivalent in TL and the difficulty to rewriting of what have not equivalent in the
TL.

5.2. main findings.

The study results showed that most of difficulty in translating the proverbs comes

from the nature and understanding the meaning of the proverb, where the results showe that

most of the translators are adopting literally translation strategy which is result mostly in

confusion and complwxity to understand the meaing of the translation which is generally give

wrong or different meaning from the orginal proverb. In addition, the study also showed that

15% of the particepants give wrong meaning and this refers to their poor vocabulary and

weakness cultural background. Therefore the translatore should grasp the meaning correctly

27
and try to find the equavilent meaning or proverb. Also, the study found the all proverbs that

being translated by adopting the meaing strategy were very successful in given the right

purpose and image of the translated proverbs.

5.3 Recommendations

Based on the findings of this study regarding the difficulties that encounter the
translators when translate Libyan proverbs, the researchers recommend the following:

1. Teachers should given an intensive courses in translating Libyan proverbs.

2-The translators should be familiar with both cultures and have more knowledge about both
culture.

3-The translator should convey message not merely words.

4- Teaching the use of all kinds of translation strategies.

5- Teaching how to deal with the context to understand the concept so as to carry out the
translation accurately.

6- Translators should avoid the literal translation that makes meaningless translation.

7- Translators should translate proverbs as one unit not to translate the words separately.

5.4 Limitations

This study has some limitations that can be overcome by future researchers in order to
extand the knoeledge and applicability of the results. First, the number of samples is very
small in translation division at Sebha university, this led us to seek translators outside the
University of Sabha.Secondly, the lock of references and researchs that directly related to
topic and field of the study. Also, the lack of books and useful references in Sebha University
library. library.

28
 REFERENCES

Dweik, B. S., & Thalji, M. B. (2016). Strategies for Translating Proverbs from English Into
Arabic. Academic Research International, 7(2), 120-127

Newmark, P. (1981). Approaches to Translation (Language Teaching Methodology Senes).

Oxford: Pergamon Press. https://doi. org/10.1017.

Newmark, P. (1988). A textbook of translation (Vol. 66). New York: Prentice Hall.

Makhlouf, M. M., & Zughoul, M. R. (1996). Libyan proverbial expressions: a translation

perspective of Arab subculture (Doctoral dissertation).

Baker, M. (2018). In other words: A coursebook on translation. Routledge.

Beekman, J., & Callow, J. (1974). Translating the word of God: With scripture and topical
indexes (pp. 175-211). Grand Rapids: Zondervan.

Al-Shawi, M. A., & Mahdi, T. S. T. (2012). Strategies for translating idioms from Arabic in

English and vice versa. Journal of American Arabic Academy for Sciences and

Technology, 3(6) 139-147.

Ordudari, M. (2007). Translation procedures, strategies and methods. Translation

journal, 11(3),8.

Gno,Waso.(2015).Towards the translation of popular. University of Abu

Baker.Belkaid.Tlemcan

29
 ‫‪Appendix A‬‬

‫‪Test‬‬

‫‪Translate this LIBYAN Proverbs from ARABIC to ENGLISH…………………………..‬‬

‫‪Gander: a)male‬‬ ‫‪b)female‬‬

‫‪Age………………………..‬‬

‫‪ .1‬الجمل مايشوف عوج رقبته‬

‫‪......................................................................................‬‬

‫‪ .2‬الربيع من باب البيت يبان‬

‫‪........................................................................................‬‬

‫‪ .3‬عيش بالمني ياكمون‬

‫‪.......................................................................................‬‬

‫‪ .4‬جيران وبيناتهم طابيه‬

‫‪.......................................................................................‬‬

‫‪ .5‬تكفي عليه قصعه‬

‫‪.......................................................................................‬‬

‫‪30‬‬
 ‫ انده العزاز يلقى لك دباره‬.6

........................................................................................

‫ يمين البكوش في صدره‬.7

.......................................................................................

‫ داروه العرب مونه‬،‫ اللي داروه الترك في فنطازيا‬.8

........................................................................................

‫ اللي عباته في المسدى مايقولش عريان‬.9

.........................................................................................

‫ الصايبه ماتفقر‬.11

..........................................................................................

REFERENCES

 Gno,Waso.(2015).Towards the translation of popular proverbs. University of Abu Bakr

Belkaid. Tlemcan.
 Slam,H.(2015). Challenges of translating local dialects and slang.Faculty of art. Algeria.
 Munir,E.(2017).Popular culture and proverbs. Available from:
http//www.m.ahewar.org/s.asp?aid=576728&r=0.

31
 Thalji.( 2015). The Translation of Proverbs: Obstacles and Strategies. Faculty of Arts and
Sciences.
Department of
Chicago English
Language and
Literature Middle East University. Amman, Jordan.
Dweik, B. S., & Thalji, M. B. (2016). Strategies for Translating Proverbs from English Into
Arabic. Academic Research International, 7(2), 120-127
.
Adiyeva, P, Aisulu, E ., Baltagul, O., , ISholpan, K., Rimma, T. &, Zhazira. (2014). Linguistic
Analyze of Characters in the Proverbs and Sayings. Procedia-Social and Behavioral
Sciences, 143, 634-637.

Karasik, V. I. (2015). Dramatization in Proverbs. Procedia-Social and Behavioral

Sciences, 200, 26-32.

Amate, P., Kquofi, S., & Tabi-Agyei, E. (2013). Symbolic representation and socio-cultural
significance of selected Akan proverbs in Ghana.

Newmark, P. (1981). Approaches to Translation (Language Teaching Methodology Senes).

Oxford: Pergamon Press. https://doi. org/10.1017.

Newmark, P. (1988). A textbook of translation (Vol. 66). New York: Prentice Hall.

Makhlouf, M. M., & Zughoul, M. R. (1996). Libyan proverbial expressions: a translation

perspective of Arab subculture (Doctoral dissertation).

Baker, M. (2018). In other words: A coursebook on translation. Routledge.

Chicago

32