Translation Not Found
The word translation comes from Latin. Literally meaning “carried across” from its roots trans (across) and latus (carried), it has become an English noun that Merriam Webster defines as “the product of a rendering from one language into another.” While translating is familiar to almost all of us in the modern world, it is not always a straightforward process. When translating between languages that are similar, it can be as simple as finding the equivalent word; car in English becomes coche in Spanish, voiture in French, машина (mashina) in Russian, and so on.
Speaking on objects that are seemingly universal like water or dog or shirt or cloud, it usually isn’t a hassle to “carry across” a word into another language. Basic language is as simple as this, but above the surface level, cultures all over the world use language in very different ways. We have words for complex and abstract concepts such as disappointment (the feeling after an expected or hoped for outcome doesn’t happen) or passivity (the tendency to accept something without resisting) or cremation (the burning of a body after death). Abstract ideas like this are harder to translate if the culture of a language isn’t familiar with them. The more we identify and use words or phrases that call upon these concepts, like ghosting or virtual reality, the more we reinforce their existence in our brains and societies, and the more easily we forget they aren’t universal. It is the reason why emerging ideas are able to be named and ones that are no longer useful become archaic, doomed to be forgotten by all but the dictionary.
Even words that are used by us in English all the time can sometimes be hard to translate. Many languages, such as Russian, do not distinguish between the words “please” and “you’re welcome.” Trying to understand exactly what the single word that they use for both is confusing and it is due to the fact that these two languages view interactions of exchange in non-identical ways.
There is a long-standing (then falling, then standing once again) theory called the Sapir-Wharf hypothesis which, in its modern rendition, suggests that the structure of language influences the way we think about the world and limits or expands our views. In its most extreme and original form, it states that language determines that way we live our lives, but this is for the most part an unpopular idea nowadays. In my opinion and in the opinion of many linguists, language does have a role in how we categorize and relate the experiences or qualities of life, and this can impact how we “see” things. After all, language allows us to create vast, fictional places like Middle-earth or Hogwarts. Applying this theory to individual languages would suggest that untranslatability might be connected to an incompatibility that exists between certain components of two distinct cultural perspectives.
One place where translation becomes difficult is the use of proverbs that are tied heavily to culture. An example, found here, would be the Japanese proverb, “Deru kugi wa utareru,” which literally translates to “a nail sticking out gets hammered back in.” In Japan, this reflects the disdain for selfish behavior or the tendency to act as an individual in spite of the desires of the community. In American culture, individuality and self-determinism are honorable and admirable traits. The “American Dream” is an idea that individuals can achieve success by going against the grain and working hard at their chosen passions. To say that someone is independent or individualistic or unconventional can be a compliment. Independence is for the most part desirable. But, this same idea becomes an insult in Japanese. To be an independent individual is to violate the collective that one is a part of. Someone who is independent thinks about themselves before they think of others and they are less inclined to conform when it is required of them. A person who “sticks out” as an individual might be criticized in Japan and praised in America. Proverbs carry cultural baggage and so direct translation can cause confusion.
Another place where translation can cause trouble is when relating people to others. In a Thai interaction, it is not common for people to use pronouns such as “I” or “you.” Instead, they refer to each other with nouns that designate what kind of relationship exists between them. “Father looks at son,” would mean “I am looking at you,” if a father was saying such a thing to his son. Because of this, the relation between speakers is called upon whenever a statement concerning them is spoken. This makes it very difficult to translate into Thai because, while pronouns exist, they are considered very formal. An instructor in class would say “Teacher teaches student” instead of “I will teach you.” Trying to translate “I look at you” would sound strange unless the translator knew how the individuals relate to each other.
Possession is another area of concern. Although to have is one of the most common verbs in English, personal ownership is not viewed the same in every language. Trying to express, “I have a dog,” could translate more literally to “To me there is a dog.” In Russian, there is a distinction made between possession of physical objects or people and abstract ideas like human rights. Possession can be only temporary or it can be intrinsic. To say “I have (possess) a wife” in Russian would be quite offensive. After all, a wife can be lost. “To me there is a wife” is much more acceptable. English does not make this distinction.
In other languages, there are also many different types of ways to express how an action is performed without the use of adverbs or clarifying descriptors. A single word could carry the idea, “from time to time I go for a short jog,” something that takes many words to do in English.
A well-known word that is untranslatable is German’s schadenfreude, pleasure derived from someone else’s misfortune. This type of untranslatability is not as severe as a cultural misunderstanding. It is simply a word that our language does not have, and languages all over the world have words or concepts, objects, or ideas that we don’t. If so, it is a possibility that a language will borrow a word that they don’t have and adopt it, as we have done to the word above. In my opinion, the process of borrowing words from other languages is concrete evidence for the theory that language influences thought and categorization. It is not that speakers of English did not feel schadenfreude before they had a word for it. But, the ability to call upon the idea with a single word surely makes communicating the feeling more accessible. After all, the point of language is to explain the world around us and our experiences with it. We often think with words and talk to ourselves and others with them, so much so that they contribute to the reality we live in.
Untranslatability is a testament to the different perspectives that different cultures have on the world. An untranslatable word can be as simple as the name for a fruit that doesn’t grow outside of a specific area or as complicated as a long-lived cultural idea with dozens of connotations. It doesn’t inhibit eventual understanding, it just forces a change in perspective in order to achieve it. See through another’s eyes. Live in another’s shoes. Speak with another’s language. A shift in perspective promotes solidarity, something that we could use a lot more of.
