2018年翻譯資格考試初級(jí)筆譯模擬題：空間文化模式

　　英譯漢

　　Another aspect of the cultural patterning of space concerns he functions of spaces. In middle-class America, specific spaces are designated for specific activities. Any intrusion of one activity into a space that it was not designed for is immediately felt as inappropriate. In contrast, in Japan, this is not true: walls are movable, and rooms are used for one purpose during the day and another purpose in the evening and at night. In India there is yet another culturally patterned use of space. The function of space in India, both in public and in private places, is connected with concepts of superiority and inferiority. In Indian cities, villages, and even within the home, certain spaces are designated as polluted, or inferior, because of the activities that take place there and the kinds of people who use such space. Spaces in India are segregated so that high caste and low caste, males and females, secular and sacred activities are kept apart. This pattern has been used for thousands of years, as demonstrated by the archaeological evidence uncovered in ancient Indian cities. It is a remarkably persistent pattern, even in modern India, where public transportation reserves a separate space for women. For example, Chandigarh is a modern Indian city designed by a French architect. The apartments were built according to European concepts, but the Indians living there found certain aspects inconsistent with their previous use of living space. Ruth Freed, an anthropologist who worked in India, found that Indian families living in Chandigarh modified their apartments by using curtains to separate the men’s and women’s spaces. The families also continued to eat in the kitchen, a traditional pattern, and the living/dining room was only used when Western guests were present. Traditional Indian village living takes place in an area surrounded by a wall. The courtyard gives privacy to each residence group. Chandigarh apartments, however, were built with large windows, reflecting the European value of light and sun, so many Chandigarh families pasted paper over the windows to recreate the privacy of the traditional courtyard. Freed suggests that these traditional Indian patterns may represent an adaptation to a densely populated environment.

　　參考譯文

　　空間文化模式的另一個(gè)方面涉及到空間的各種功能。在美國的中產(chǎn)階層，特定的空間是為特定的活動(dòng)而設(shè)計(jì)的。任何活動(dòng)，一旦跨越其特定空間，人們立刻就會(huì)覺得不合事宜。相 比之下，在日本就不是那么回事了。墻壁可以移動(dòng)，房間使用的目的白天和晚上是不一樣的。 在印度，又是另一種空間使用的文化模式。印度的公共和私人場(chǎng)所在功能上均有優(yōu)劣的概念。 在印度的城市、鄉(xiāng)村、甚至是家庭里，某些場(chǎng)所因?yàn)樗鶑氖碌幕顒?dòng)和使用這些場(chǎng)所的人的緣 故而被認(rèn)定是骯臟或者卑劣的。印度的空間是給隔離開來的，以便社會(huì)等級(jí)高的和等級(jí)低的、 男的和女的、世俗的和神圣的活動(dòng)都分隔開來進(jìn)行。這種模式沿用了幾千年，在印度古城挖 掘出來的考古證據(jù)就說明了這一點(diǎn)。即便在現(xiàn)代的印度，這種空間模式仍舊相當(dāng)?shù)那逦�和頑 固，哪怕是在公交車上也要把婦女使用的空間隔離開來。例如，昌迪加爾是印度的一座由法 國建筑師設(shè)計(jì)的現(xiàn)代化城市。公寓大樓均按歐洲理念建造，但是住在那里的印度人卻發(fā)現(xiàn)某 些方面與他們以前居住的空間模式不一致。在印度工作的人類學(xué)家魯思•弗里德發(fā)現(xiàn)，居住在昌迪加爾城的許多印度家庭都改造了他們的公寓，用窗簾把男人和女人的空間隔離開來。只有自家人時(shí)，他們就仍然依照傳統(tǒng)模式在廚房里吃飯, 而有西方客人光臨時(shí)他們才啟用客 廳或是飯廳。傳統(tǒng)的印度鄉(xiāng)村生活在一周圍墻里邊進(jìn)行, 院子給每戶人家提供了隱私的空間。 然而，昌迪加爾城的公寓大樓, 建有很多寬敞的窗戶，從而折射出歐洲人對(duì)光線與陽光的重視。而許多昌迪加爾城的家庭卻把窗戶玻璃上糊滿了紙張以便重建傳統(tǒng)式院落的隱私空間。弗里德認(rèn)為這些傳統(tǒng)的印度模式也許反映出人們對(duì)人口密集型環(huán)境的一種適應(yīng)。

　　熱點(diǎn)關(guān)注:2018年翻譯資格考試catti三級(jí)筆譯模擬題匯總（112篇）