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Keywords
: international business; interpreters; language; tarouf;
translators; cross-cultural communication
Introduction
The multinational corporation (MNC) is, by definition, a multilingual
organisation (Fredriksson et al, 2006) and multilingual situations occur
with increasing regularity at various levels of the organisation (Charles and
Marschan-Piekkari, 2002). Though issues of communication within MNCs
have been a concern within the field of international business for an
extended period, the specific issue of language was
neglected until
relatively recently (Janssens et al, 2004; Welch et al, 2005). A possible
explanation is that international business practice has also been
somewhat blind to this issue – though the practicalities of language
barriers
were widely recognised, the full implications of „talking a different
language‟ were not. Welch and Welch suggest language is „a mental
model, framing activity and behaviour‟ (2008: 341), and these framing
effects can be visible even at the level of a single word. An example is
offered by Wierzbicka‟s (2001) examination of the Polish word
przykro
.
Usually translated as hurt, offended, sorry or sad, Wierzbicka suggests
something is lost in translation, describing
przyko
as a „culturally salient‟
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Polish emotion. „That is not to say that speakers of English never
experience the emotion associated in Polish with the word przykro; only
that they do not think habitually about their experiences in these terms‟
(Wierzbicka, 2001: 22).
The Chinese word
guanxi
offers another obvious
example of a word which is both culturally salient and yet inherently
„untranslatable‟.
Gaunxi
has become widely known – discussed and
researched to a point where there is a degree of awareness of the concept
and its importance in international business.
Logically there must be
many
guanxis
and
przykros
, that is, many words of considerable
significance for understanding a given culture which nevertheless cannot
be readily translated into other languages. Our inability to translate them
therefore becomes problematic for successful cross-cultural
communication, and hence international business.
Clearly care needs to be taken with the claim that some words are
„untranslatable‟. What we have in mind are two types of problem. The
first occurs when the word has no direct equivalent in the target language,
and must therefore be „explained‟ rather than translated.
The German
word
schadenfreude
offers a good example – the emotion it describes is
highly recognisable but there is no equivalent word in English, and it would
therefore have to be translated by giving its definition. In practice, the
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utility of having a word for this emotion so appeals to English speakers
than
schadenfreude
has become a widely-used lend word. The second
problem occurs where the word itself appears to be readily translated (e.g.
guanxi
is acceptably rendered into English as „relationship‟) but its
connotations and cultural salience are lost in the translation, as noted for
przyckro
(Wierzbicka, 2001), above. The „untranslatable‟
word chosen as
an exemplar for the present article, the Farsi word
tarouf
, poses both
types of problem – it has no direct translation into English, and those
words which might be used as passable equivalents fail to carry the highly
important cultural connotations of the word.
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