異化與歸化之間：論〈最後的獵人〉的英譯

Between Foreignization and Domestication: On the Four Translations of ''The Last Hunter''

本論文從爬梳翻譯史料開始，探討鄭永康（Topas, 1987/1996）、Linda G. Wang（T'o-pa-ssu, 1987/1998）、陶忘機（Tamapima, 1987/2005）與許寶芳（Tamapima, 1987/2015）的四個田雅各〈最後的獵人〉譯本之翻譯及出版背景，並透過不同版本譯文的比對分析，來探討譯者的翻譯策略是否能忠實反映作者拓拔斯．塔瑪匹瑪身為一位原住民作家的政治訴求：以讀起來「不自然」的漢語來顛覆漢語霸權的既有框架。最後要強調的是，譯者若能採取異化翻譯的策略來重現原住民作家的作品，從韋努蒂（Venuti, 1998）所提「差異倫理學」的角度看來，這種策略一方面能夠保留原文的「異質性」，達成「疏離化」的美學效果，而另一方面則是可以觀照語言與政治之間複雜糾葛的問題。另一方面，陶忘機把所有「不標準國語」全都「抹平」（smoothed out）為標準的英文，雖然讓譯文失去了原文在文化、語言上的某些特色，卻也提高了譯文的流暢性與可讀性，但這是譯者為了符合「期待規範」（expectancy norms）的必然結果，收穫則是讓臺灣原住民文學能更順利地在世界文學體系中流通，產生各種對話的可能性。

Beginning with the exploration of translation history, this paper aims first at discussing the translation and publication backgrounds of the four translations of Topas Tamapima's short story ''The Last Hunter'' (Zuihou De Lieren), translated respectively by Carlos G. Tee (Topas, 1987/1996), Linda G. Wang (T'o-pa-ssu, 1987/1998), John Balcom (Tamapima, 1987/2005), and Pao-fang Hsu (Tamapima 1987/2015). Through comparative analysis, judgments can be made to determine whether the strategies of these four translations do justice to the political agenda of Topas as an indigenous writer in Taiwan: namely, using Mandarin texts read as ''unnatural'' to debunk the hegemonic framework of the Chinese language in Taiwan. However, it should be emphasized that if a foreignizing translation strategy can be applied to represent the works of indigenous writers in Taiwan, then viewed from the perspective of the ''ethics of difference'' of Lawrence Venuti (1998), on the one hand, the heterogeneity of the original texts can be preserved to achieve the aesthetic effects of ''strangeness,'' while on the other the translated texts can also do their job in order to tackle the complex relationships between language and politics. In contrast, John Balcom chose to ''smooth out'' the non-standard Mandarin text of Tamapima and rendered it into standard, fluent English, despite the fact that some cultural-lingual particularities of the source text were sacrificed, highly enhancing the readability and fluency of his translation. This, however, is the corollary of the translator's decision to conform with expectancy norms, in order to enable Taiwan's aboriginal literature to better circulate within the wider system of world literature, creating all kinds of possibilities for dialogue.