Translating a Chinese text into English, via Sanskrit or Gandhari

In Taking Account of the Indic Source Text (2010), Rod Bucknell demonstrates at length the nuanced reading that is required when translating a Chinese text into English when the Chinese itself has been translated from Indic languages such as Sanskrit or Gandhari. This is illustrated as he describes the process by which he transcribed the Chinese Buddhist texts Taisho Volumes One and Two (Bucknell 2010: 45).

A parallel text - early writings which informed the initial Indic text - are of immense value in attempting to reconstruct the meaning and intention of the source material. With this backgrounding, the Chinese can be translated to Pali - a language closer to the Indic languages - which can then be translated into English. Bucknell likens this to a mental reconstruction, in skeleton form, of the Indic languages, that can then be fleshed out as it were, allowing for a more accurate English translation (Bucknell 2010: 46). Given the inconsistencies of the Chinese texts, this step preceding an English translation is necessary.

While this approach is generally favourable to accurate translations, there are occasions where distinctions must be made not only between mistranslations into Chinese and genuine doctrinal disagreements, but also where double meaning may exist which to stress or value over the other (Bucknell 2010: 49-50). Further challenges arise as a result of some Chinese characters bearing close resemblance to one another, and thus the underlying reasoning for both must be sought. Ideally, one set of characters would fit closely with the meaning in Pali or Sanskrit, and the other would not, meaning that it is an error in the copying, rather than two equally plausible translations with significantly differing interpretations (Bucknell 2010: 51).


References

Bucknell, Rod. 2010. Taking  account of the Indic Source-text. In Translating Buddhist Chinese:
Problems and Prospects. (K. Meisig, ed.) Wiesbaden: Harrassowitz, 45-52.

Future of Christianity?

The future of Christianity is a fascinating and complex subject, able to be explored from a number of angles. I believe there is an opportunity for the Church to re-engage with the secular West by articulating a position founded upon social justice and the many ways theology can interact with the arts, the environment and the social sciences. This approach to theology is described by Placher and Nelson (2013) as "one of a matrix with many nodes, rather than a wheel with a single center" (266). Similarly, 'process theology' as developed by Alfred Whitehead, is a metaphysical approach to theology that sees the world as a series of interconnected processes driven by the love of a poetic God.

The foundation for a theology with a focus on social justice can be found in Liberation Theology, a Catholic movement that arose in South America in the 1960's. The recent appointment of Pope Francis - the first South American Pope - is perhaps a sign that the Catholic church realises that it's future lies in developing countries, and a message centred on God's love for the poor. An integral parable in Liberation Theology is that of the shepherd and his lost sheep. In essence, God cares more for the sheep, lost on its own and separated from the flock, than the majority of sheep that are together and safe. This is used to demonstrate to those in rural, agricultural economies that God has a plan for the poor, and that while they may not be wealthy, and life can be difficult, He has not forgotten them (Hoy 1986: 3, Placher and Nelson 2013: 267-8). It is quite a political theological stance in many respects, and is concerned equally with religious behaviour through practical work with those in need as it is with scripture (Gutierrez in Siker 1996: 46-7).

Thus, there are avenues here that can be pursued and promoted by Western Christianity to re-engage with the secular West. As it stands, the church appears to hold a reputation amongst those that would not consider themselves religious as either a stuffy institution plagued by scandal, or 'mega-church' with a focus on the youth, wealth accumulation and 'daggy' rock music.


References Cited

Placher, William C., and Derek R. Nelson. 2013. A History of Christian Theology : An Introduction. Louisville, KY: Westminster John Knox Press, 2013.

Siker, Jeffrey S. 1996. 'Uses of the Bible in the Theology of Gustavo Gutierrez: Liberating Scriptures of the Poor.' Biblical Interpretation, 4(1): 40-71.

Secularization

While the increased secularization of the West has been a process that developed historically following the Enlightenment, it seems as though this process has sped up rapidly over the last decade. In his essay, Rethinking Secularization: A Global Comparative Perspective (2006), Casanova seeks to clarify what is meant by the term secularization, and demonstrates how difficult it is to draw broad conclusions to explain the secularization in both the United States and Europe, not least of all because, as he identifies, there are three ways in which the term secularization can been understood. These three approaches are as follows: secularization as the decline of religious beliefs and practices, as the privatization of religion and as the differentiation of the secular spheres (Casanova 2006: 7). He argues that none of these three approaches can adequately explain the different experiences and contexts of secularization around the world and across different faiths. Casanova also questions the extent to which any form of secularization can or should fully do away with religious influence in the public sphere (Casanova 2006: 20).

Reflecting on the discussion in class, and the accounts of people's reluctance to identify as spiritual or religious, I wonder if the confluence of celebrity atheists and ubiquitous social media has played a role in leading people under the age of thirty to be disdainful of religious movements. It seems to me that people use facebook and twitter to construct a public identity, defining themselves for others by what they 'like,' and equally, what they dislike. When Ricky Gervais and Richard Dawkins post snarky (at best) tweets about religion, their legions of fans and followers will spread it around, defining themselves in the process. Amidst this atmosphere of scorn, it is not hard to see why some may be reticent to speak about their thoughts on religion and spirituality. This goes well beyond the secularization of the public sphere that Casanova wrote of, to an adversarial position whereby opposition to religious influence includes not just religious institutions but also religious individuals.

References Cited

Casanova, J. 2006. Rethinking secularization. Institute for Advanced Studies in Culture.
http://iasc-culture.org/THR/archives/AfterSecularization/8.12CCasanova.pdf