The Labryinth of Constructs Projected from Intercultural Understanding — the Reality behind Culturally Diverse Literature
Before delving into the depths of the vast array of translated literature and specific analysed texts, it is important to understand the general history, context, impact and relative standpoint. Following this introduction, there will be an attempt to identify, analyse, pick apart and correlate the significant impact of culture on literature. To begin to understand how powerful the concept really is, first there would need to be an identification of the process in which this can be understood. The concept itself has an extremely high potential if it’s perception is to be taken seriously. For context, there will be a short story (that is in translation) analysed, along with a poem from the same country. These texts will be used to further enhance the discussion and to provide a relation to revolve around and develop additonal points. Before initiating the conversation, it is once again essential to understand that translated texts are not for simply reading and once we begin to speculate what this can truly offer, we discover the truth. A Libyan short story and poem will be chosen to discuss within this text.
First, to provide an insight into a tool in interrelationships between different cultures would be translation. Although it would be perhaps unorthodox to speak about translation without the context of the short story and poem. I believe that it is vital to scrutinize the act of translation itself. Translation defines a fine line which could be used to rule as a bridge between two identities (cultures). The ability to accurately depict not only the words but also the essence of the writer’s words. Two major concepts. Along with these concepts would also be the context in which the poem was written such as the social concepts. The numerous languages of the world may seem like a burden to many who wish to capacitate intercultural understanding, but further discussion will show translation in a different light. Since the dominant religion of Libya is Islam, I will attempt to provide some context as well to the country whilst staying on topic.
During the Golden Age of Islam, science, medicine and mathematics were advancing to high degrees. From the discovery of the sulphuric acid to the first surgical book, works of marvel were bound to be found and would have the potential to boost the technology and knowledge we know today. The scholars during that time used Greek books as a base and translated them to Arabic to further advance them. From this fact itself we see that the concept of translation wasn’t new and that translation gave layers to levels of knowledge between cultures. Interestingly, we can begin to wonder what would have happened if the Greek were to work with the Muslims at that time and what could have been an example of advanced intercultural understanding to benefit both parties. With this information we can deduce the importance of communication and how through translation multiple bridges open up. In the present day translated books provide a perspective into the lives of the author through their words.
Personally, I can speak Urdu, Gujarati and Farsi to a proficient level. Although, I can write and read Arabic I cannot understand it and I must say that there are certainly some words which are extremely hard to translate in order to capture the gravity and essence. Whilst still learning Arabic better, many texts I’ve read in Urdu have brought a completely different style of writing compared to what I was used to in English. With the majority of my speaking languages residing in close proximity with each other (in terms of letters and pronunciation), often the texts I read are able to convey quite a lot of information, in less words, whilst retaining a high quality. For example, Arabic, to my information facilitates a sophisticated level of quality in just its language where even a change in one word’s vowel can (a, e, o in terms of the English language) completely transform the sentence’s meaning. This was an important factor for many translated texts, because in the past there was a lot of interaction between Muslims (predominantly Arabic speakers) and nature-related activities. Swordsmanship, archery, horse riding and hunting to name a few. Therefore, the significance of trends in times over the years increased the language quality. Arabic has over 300 words and epithets for lions. With over 12 million words in the Arabic language, there is no dictionary which includes every words, furthermore base words in Arabic are to an extensive degree. Words such as “كتب” can make multiply other words like “كاتب ,مكتوب ,يكتب ,اكتب ,نكتب ,كتاب ,كتابة ,كتًاب ” and many more. Notice that the letters ک, ت and ب are in each word. Yet some words are widely different, but still revolve around the word ‘book’.
Often nouns in many languages don’t have the potential to multiply (or become a base for other words) into other words. And it doesn’t end here, as mentioned, trends changed and therefore literature correlating to different cultures changed. In one decade, there may have been a focus on sculpting and therefore the cultural impact of sculptures increased and became an inspiration. Where in another decade it may have been hunting, this shows how in each trend, different cultures adapted. This way we can understand that many other complexities formed by communities over centuries won’t have the same ability to produce the same quality in the translation.
However, I would like to steer away from the topic of translators and now investigate and identify the prospects behind the impact of interrelationships on their own and others cultural practices. Once again, the identification of specific concepts are essential and are required to proceed further and discuss more points. The words ‘intercultural’ and the ‘interrelationship on and in between different cultural practices’ are terms which are continuously growing in this time. Especially as the potential to understand the advancements of foreign language with respect to their culture increases. We see that the environment of a child’s life governs the way they see the world and live in it. For example, are they born in a house with family violence and a distraught surrounding? Or do they grow up around a more educationally enhanced and encouraged environment? This way a speculation can be made
about both cases, does the child grow up to be more violent or does he/she encourage interaction, education and development within his/her community just as he/she was brought up. These circumstances can be relatively applied to culture, not exactly regarding violence and serenity. But the way a culture grows and values its traditions which were respected and followed for quite a lengthy amount of time (and perhaps still are). In this day and age, we observe the importance of meetings between different countries in one aspect. Although the parameters of culture do not need to be defined to a single country, as traditions go back before countries were assigned. By understanding the importance of another culture’s tradition and values, we can then predict how that culture has advanced. In what way have they grown to become what they are? Where do their interests lie? Then an idea about combining information, thoughts, community, language, history, tradition and exploration can be combined to produce an outcome which indefinitely helps our culture and their culture. The approach other cultures take, as mentioned earlier, is impacted by a variety of factors and indicates many concepts and ideas.
This means that by attempting to understand and create relationships between different cultures, we do not just understand our culture’s placement and intercultural advancement. We also see the impact it has on our own lives.
Now I would like to bring in Libya as a means of further interpretation and advancement to the previous and forthcoming discussions made and to be made.
Libya’s ‘Run, George!’ is an interesting story about the dead and their journey. George’s home was destroyed, and we follow his pursuit in finding another place for eternal rest. One where it is more unlikely to be destroyed by the war and violence. However, even in death, George is unable to find a satiable resting place in between continuous conflicts.
George stood on wild rugged thorns in the graveyard, his feet bleeding, while he pondered — as a depressed philosopher would — the impossibility of life and death in Libya. No rest for the living, no rest for the dead. Perhaps, in both cases, because of the people. They always found something or the other for him to do, leaving him perpetually on tenterhooks. They would never be satisfied.
Regarding the concepts themselves, there are foreign words such as ‘Daesh’, ‘Al-Huwwari’, ‘Jellabiyas’ which give an extremely nice touch, adding on a mild Arab herb to spice up the reader’s vision of the events occurring. With this said it is important to note that the blen
d of religion, reality and traditions have been well executed to take on a wider stance at a so-called moral. Rather than a take on a specific religion the story gives a relative perspective of an understanding of similarities rather than differences which can occur whilst reading, corroborating the theory of a wider audience. Something to truly recall afterwards rather than to forget. Through the writer’s eyes we see the violence it creates, the unrest it creates and just the true potential it holds to create disastrous situations. This brings me to my next point. From this story we see a depiction of another country’s (and in doing so their culture’s) environment ‘through their words’. Although translated, we start to see a bigger picture an in this case taking up our moral and ethical sense. In ‘Run, George!’ we see the implications of war and its effect on the people.
A devastating event which continues to bother even the dead (in a theoretical sense). And although seemingly fiction, it really isn’t, there are lives being taken in Libya and the author’s ability to make that somewhat perceivable in our eyes is extraordinary. To make light of the concept of war and hint a gist of irony show us that for the people in Libya this is normal. The culture has developed to simply ignore the war, whilst it takes away families and dear ones. Then we realise the difference between our culture and theirs and the indifference regarding violence. Living and working in an environment where there is no civil war and death then reading about translated texts such as this tell us there is more to the world. Our supposedly serene environment within the culture does not indicate the wellness of other countries as well. And ultimately reading and investigating different aspects to translated texts give us more to relate to and understand.
There is much more to this as well. The following discussions will attempt to identify and analyse change in cultures over time and the impact it has had on other cultures and its people. Libya is a predominantly a Muslim country, with over 97% of the population following Islam. Islam (اسلام) and the word Muslim (مسلم) both originate from the word salaam (سلام) (“peace”). As shown earlier the roots of a word usually dictate the word’s definition in most words of Arabic. In this case we see that there are 3 similar letters ل ,س and م. The root letters. Therefore, it is safe to assume that the religion of Islam and its culture attempts to revolve around the concept of peace. Or in Islamic terms, submitting all mankind to Allah (the word God in Arabic). It should seem obvious that the culture should therefore ‘incite’ less violence or supposedly be much more closer to peace and humility. But when we see an external representation of Islam around the world such as Iraq, Iran, Saudi Arabia, Pakistan, Afghanistan and Yemen just to name a few we notice the inverse. In fact Iran, Pakistan, Saudi Arabia, Afghanistan, and Yemen operate under Sharia Law ‘religious law forming part of the Islamic tradition’.
So why is it that there is so much terrorism, violence and war dictating the public illustration of these countries when the word Islam itself roots from the word ‘peace’. Without delving into media and politics, a majority of intercultural communication is based on what we see as part of a culture. Attractions, clothing, lifestyle, activities etc. Many people are subject to perceive a country through just its ‘looks’, without stopping to investigate the culture beyond the superficial glance. Values, beliefs, thoughts and internal cultural communication and relation, we tend not to look past what is given to us, instead of us attempting to understand and pursue it. Once again literature plays a vital role, however, as seen from the short story there are certainly beliefs and culture pertaining to the country. Although a majority are Muslim, the main character who isn’t a Muslim still has traditions similar to the majority of the Muslim population. George is familiar with the views and accepts them. This way literature often shows us intercultural capabilities, relationships and connections made by the writer themselves. The writer understands that there is a high level of cultural diversity in their own country, whilst she attempts to add a third bridge with the reader.
To deliver further observations and discussions, I will attempt to thoroughly analyse a Libyan poem. Originally, I was inclined to investigate Rajab Buhwaysh, “No Illness But This Place”, however due to the length I had changed my mind. I have chosen the Libyan poem “Melting Sun” by Laila Neihoum. Laila Neihoum is a leading female in shaping and advancing the literature in Libya. Her poems have a recurring theme of patriotism and passion for Libya, although fully being aware of the internal and external conflicts of her country.
“Things fall apart,”
Tide not turning.
Melting away profoundly
In darkness
The sun.And I,
Like every other day
A global world-sized wreck
Glaring white,
A hollowed art
Flattened pastures,
Facing an abandoned cave
Where a tear is
The only water
Spilled into
Emptiness.And I
Said to be a big star
Whom night made sunset
Believe in
So what?
A mere light gleam
Where fate
Grins its last laugh?And I
What if I had not been,
My parents’ sculpture
And was expecting my shadow
To change its direction
Running over my euphony
Eclipsing me
Partially
Wholly
And what if l jump over obstacles
In the eclipsed noonInto darkened sea waves
To see terror in your
Blindfolded eyes
And what if,
Oh trembling ones,
I,
Coming out
In mid-eclipse,
Purified my soul of you?
It is important to note before discussing this poem is that just like the previous short story, that it is a translation. The translator Mohamed Hassan is a Libyan himself and a known translator Arabic/English works. The gist of the poem should therefore be relatively close to what Laila attempts to portray in its essence.
The poem oscillates around the concept of nature, specifically, the moon, landscape and the ocean. Imagery which blends it so perfectly with the words around it, the reader longs to read the poem in its original language. She starts off by giving us a short context about everything around her ceasing to work. Short sentences emphasising the significance of the reality. Possibly symbolising the way her country is progressing and herself adapting to the changes. The tides resembling values, not turning but instead melting away into the terror-filled country. Perhaps forgotten that they exist to provide a cultural form to the people who represent and respect it. No-one to honour the values and so it seems that they simply melt away. The second stanza begins off with ‘And I,’ referring to one’s own involvement within the influence of her ‘melted’ culture. She refers to herself as antithetical to the art and nature around her. The environment abandoned instead of explored, instead of being marveled at. A termination to the wonder of aesthetic features, art seems boring and there is nothing to look at when gazing at the landscape.
Facing an abandoned cave
Where a tear is
The only water
Spilled into
Emptiness.
A line I really like, perhaps contributing to the fact that along with the slow eradication of the act of marvel, emotionally, there is no relation either. An empty population where the quench for discovering is no longer there.
Once again Laila begins by referring to herself and signifying her position as somewhat unimportant. ‘Whom night made sunset’, where the law of nature doesn’t seem to operate and the pursuit of life is no longer judged. Where fate is subject to the emptiness of the surrounding and is quite contempt with it. Moving on with how life seems to advance.
The next stanza then resembles the need for one’s eventual natural change of course. The body seems to be going along with the ‘flow’; however, it wants a different path. In many cases duplicating our lives where we are in literal sense, forced to live up to people’s expectations.
To become something, they take as a representation of honour and pride, yet, it seems unnatural. A fear which resents the thought of doing something beyond one’s own capability. A thought where one’s life is governed by situational delineation changing through time.
And was expecting my shadow
To change its direction
One generation goes and so do its trends, there is no expectation to live up to your ancestors lives. Similarly, your impact in this life won’t be a parameter needed to be followed by the following generation. As time goes on, our influence on culture may be the only factor which has the ability to shape what our descendants imbue through.
The last stanza then begins to relate how the reader sees the author, bringing in a sense of familiarity. To sense with our feelings what must be confusion brought on involuntarily. A byproduct of the dependent factors where you are the virus or parasite. You are what has been obstructing a greater good. A good which has caused for aesthetics to lose its quality, for fate to grin at the unfortunate events brought on by the people. Perhaps its not me or my mind who is disarranged or disturbed. Maybe it’s really you whose blind thoughts are unable to perceive my feelings. The inability to understand what the person is feeling may not be their fault but ours. We may unable to understand her thoughts. But that may be exactly what the writer wants us to understand in a perhaps underlying message. Where being unaware of a childhood and environment supposedly means that you won’t ever fully be able to recognise another person or a whole country’s generation. Laila shows us what it was like to understand her character by bringing it up on us. An interesting turn of events which bring in a chain of events. Events which then bring questions. Questions we don’t necessarily have answers to.
The poem shows us how a culture with so much going on doesn’t have to be the way we perceive it. We may be the cause of the mental perception of one’s self. In relation to intercultural understanding, this would mean that in terms of the writer’s eyes, there can never truly be a true understanding of one’s culture through the eyes. Simply gazing and looking at how a culture advances and expands doesn’t mean that we have understood it. In this way this also shows us a sort of Libyan mindset. Challenges facing how we see other cultures and what can be done about it. Taking the blindfold out and exploring without thinking that fate is in control of everything. This tells us a lot about Libya, such as the fact that although their environment may not be to our expectations of a sound country. Their culture is still buried within its people, ready to come out when they have taken control of what they really want. Instead of waking up every day to be scared of death with each step taken. We see how important it is to understand that being interconnected and living and working in a culturally diverse world really is to all the human beings. Communication is important, however, facilitating the ability to ascertain what we say to create and develop relationship instead of problems and controversies will be the reason we can advance together. To co-exist as human as a whole communication between people of different cultures is vital to our existence. Being subject to susceptive perceptions and stereotypes ostracize that ability. And one’s refrainment of it would be a major indicator if we are able to move forward accepting and creating relationships with the diverse cultures. Although there is much more to be discuss about the role of someone who interprets and conveys this information in terms of translating, I think this will be fairly enough to provide a few points on the subject.
Concluding Paragraph
After the above discussions we understand many things such as the role of translators as extremely important in serving as a bridge to diverse cultures. Along with this we see how our perception of a culture can be widely different from the truth and the importance of truly understanding and creating relationships. We also see that the advancement and exploration of a culture can be different to each other and therefore the way a culture progresses significantly helps other cultures and vice versa. And that reading literature in translation is ultimately that which provides alleviates our intercultural understanding. As mentioned, when we finally approach this concept in the right terms we cultivate or foster an understanding of cultural diversity.
Bibliography
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