Lesson 4 Contd
Translation
Though translation as a topic doesn't carry much relevance in a language primer, it is included in this booklet because it might prove useful to the people who think in some other language and translate the same into Cutchi while expressing themselves.
The methods of sentence construction and conversation described in the earlier sections are applicable in translation also, yet the translation requires a higher amount of formality. It should also be noted that word by word translation is neither possible nor desirable. Re-statement of ideas is the best approach.
see the example below.
Majlis-e-Ittihad-e-Taraqqi
(Courtesy : Jubilee Souvenir, 1998, of the Cutchi Memon Jamaath and Cutchi Memon Association of Kochi and Memon Mirror)
About four decades ago the condition of Cutchi Memons in Cochin was deplorable. They were much backward financially and socially. Wealth was concentrated in the hands of a few. There were no industry or trade like it is today. Most of them were in the clutch of the angel of poverty. Men countable in fingers were employed in the warehouses of the Halai Memons and under some of the Cutchi Memon landlords. The salary did not exceed thirty rupees. However, in those days, one could live comfortably with a monthly wage of thirty rupees. Most were jobless. If any one approached a rich person asking for a job or with the hope of getting a hundred or two hundred rupees to start an endeavour he would receive a reply that there was no job and it was not possible to give any money. Yet he would go happy with the assurance that " two or three rupees and a quarter bag of rice costing a rupee and a quarter would be sent home every month". Naturally his interest to work will automatically be reduced once some money and a rice bag is received at home without having to work.
There was absolutely no desire to get educated. Those who attended schools dropped off after the eighth or the ninth. The society was content with a little knowledge of Gujarati. The community never thought of English education.
Socially, there was great differentiation. The community was divided intoMemon and Bessar. This had been causing quarrels and disputes. In order to bring about a change in this situation and to create 'á happy tomorrow' and thereby to promise a bright future for the community, the lovers of the community and its leaders thought seriously and at the end realized the need for a strong social organization in order to find a solution. They established the great organization named " Majlis-e-Ittehad-e-Taraqqi"
TRANSLATION:
Majlis-e-Ittehad-e-Taraqqi
Lagbhag chariye var agyaa Konchee ji Cutchi Memon qom ji halat ghaney kharab hoy. Dhan jee babat meyng ney qoumy halat meyng hekdeysey putthiyaa reyh viya. Tirey chaar jaNengjey hath meyng dhan atkee piyo huO. AjooNey maafak kaarkhaana ko veypaar ko thenee nah huaa. GhaNa maaduu darindagi ja shikaar huaa. HuN diyeyn jey Halaai Memoneynjee wakhareyng meyng ney Cutchi MemoNeynjee neechey aangiriyeyng meyng leykhan ja hotrey maduveng key kam huO. Tiriyey rupyeng giNa wadhoo pagar paN milanthO nah huO. hoN waqt jo tiriyey rupyeng sey sarasar sokh sey jeeNO mushkil nah huO. GhaNekar bekaar huaa. Agar keyr tabhi hekdO kaNkal maadu kam puchcheeney natthaa sO bosO rupyeyng sey keenmg hekdO ksrObaar shuroo karanjee aas sey, kiyO hekdO seyTTh jee pasey venjeytha, “kam keeng nahey, ney deydiyaa deenjO rastO nahe”heydo jawab mellanthO huO. Teng huunthey, “too(h) kantado moh thee, mehNey j Obo tirey rupya ney sava rupye ja pa goon chokha ghareyng hallai DhiyaanthO”hedey jawaab sey huu khosh theentho huO. Kam karandarO deydiyaa ney chokha ghareyng jodeytha kudratee mehnat karanjee aadat Ochee theej veynthi.
BhaNanji ichchaa najj hoi. Jekka lok bhaNantha hua, huu paN aTThayng –noyng putthiyaa bhaNnO band karey deentha huwa. Qom jara hekdee gujarati gyaan sey rajee theenthee hoi. Angreyzi sikhanjee jaroorat matthey dhyaan deentheej nah hoi.
Qomi tor sey ni(h)yarontha uchaayee-neechayee ghaNa hoy. Qom meymon-bessar hiyyeng ferfad meyng ache vey hoi. HeN sey ladai jhagadO ney fettOdo bhee theenthO huO. HeN dokhee haalat key badalayinley karey ney qom ley hekdO “saarO savar”baNayinley karey, ney huN saayey qom key agley khaasey diyeynji gaal pakki karanley karey qom ja hitkaar ney wadda matthO kOsO karey chinta kiyaa. Memon qom key heN savaleyngjO hal nikkaranley karey hekdee majboot ikkayee jee jaroorat aahey, heydi samajh aavey. Teyng matthey “Majlis-e-ittehaad-e-Taraqqi” naaleyji gareemavaari ikkayi jo neyv vijaaNO.
The methods of sentence construction and conversation described in the earlier sections are applicable in translation also, yet the translation requires a higher amount of formality. It should also be noted that word by word translation is neither possible nor desirable. Re-statement of ideas is the best approach.
see the example below.
Majlis-e-Ittihad-e-Taraqqi
(Courtesy : Jubilee Souvenir, 1998, of the Cutchi Memon Jamaath and Cutchi Memon Association of Kochi and Memon Mirror)
About four decades ago the condition of Cutchi Memons in Cochin was deplorable. They were much backward financially and socially. Wealth was concentrated in the hands of a few. There were no industry or trade like it is today. Most of them were in the clutch of the angel of poverty. Men countable in fingers were employed in the warehouses of the Halai Memons and under some of the Cutchi Memon landlords. The salary did not exceed thirty rupees. However, in those days, one could live comfortably with a monthly wage of thirty rupees. Most were jobless. If any one approached a rich person asking for a job or with the hope of getting a hundred or two hundred rupees to start an endeavour he would receive a reply that there was no job and it was not possible to give any money. Yet he would go happy with the assurance that " two or three rupees and a quarter bag of rice costing a rupee and a quarter would be sent home every month". Naturally his interest to work will automatically be reduced once some money and a rice bag is received at home without having to work.
There was absolutely no desire to get educated. Those who attended schools dropped off after the eighth or the ninth. The society was content with a little knowledge of Gujarati. The community never thought of English education.
Socially, there was great differentiation. The community was divided intoMemon and Bessar. This had been causing quarrels and disputes. In order to bring about a change in this situation and to create 'á happy tomorrow' and thereby to promise a bright future for the community, the lovers of the community and its leaders thought seriously and at the end realized the need for a strong social organization in order to find a solution. They established the great organization named " Majlis-e-Ittehad-e-Taraqqi"
TRANSLATION:
Majlis-e-Ittehad-e-Taraqqi
Lagbhag chariye var agyaa Konchee ji Cutchi Memon qom ji halat ghaney kharab hoy. Dhan jee babat meyng ney qoumy halat meyng hekdeysey putthiyaa reyh viya. Tirey chaar jaNengjey hath meyng dhan atkee piyo huO. AjooNey maafak kaarkhaana ko veypaar ko thenee nah huaa. GhaNa maaduu darindagi ja shikaar huaa. HuN diyeyn jey Halaai Memoneynjee wakhareyng meyng ney Cutchi MemoNeynjee neechey aangiriyeyng meyng leykhan ja hotrey maduveng key kam huO. Tiriyey rupyeng giNa wadhoo pagar paN milanthO nah huO. hoN waqt jo tiriyey rupyeng sey sarasar sokh sey jeeNO mushkil nah huO. GhaNekar bekaar huaa. Agar keyr tabhi hekdO kaNkal maadu kam puchcheeney natthaa sO bosO rupyeyng sey keenmg hekdO ksrObaar shuroo karanjee aas sey, kiyO hekdO seyTTh jee pasey venjeytha, “kam keeng nahey, ney deydiyaa deenjO rastO nahe”heydo jawab mellanthO huO. Teng huunthey, “too(h) kantado moh thee, mehNey j Obo tirey rupya ney sava rupye ja pa goon chokha ghareyng hallai DhiyaanthO”hedey jawaab sey huu khosh theentho huO. Kam karandarO deydiyaa ney chokha ghareyng jodeytha kudratee mehnat karanjee aadat Ochee theej veynthi.
BhaNanji ichchaa najj hoi. Jekka lok bhaNantha hua, huu paN aTThayng –noyng putthiyaa bhaNnO band karey deentha huwa. Qom jara hekdee gujarati gyaan sey rajee theenthee hoi. Angreyzi sikhanjee jaroorat matthey dhyaan deentheej nah hoi.
Qomi tor sey ni(h)yarontha uchaayee-neechayee ghaNa hoy. Qom meymon-bessar hiyyeng ferfad meyng ache vey hoi. HeN sey ladai jhagadO ney fettOdo bhee theenthO huO. HeN dokhee haalat key badalayinley karey ney qom ley hekdO “saarO savar”baNayinley karey, ney huN saayey qom key agley khaasey diyeynji gaal pakki karanley karey qom ja hitkaar ney wadda matthO kOsO karey chinta kiyaa. Memon qom key heN savaleyngjO hal nikkaranley karey hekdee majboot ikkayee jee jaroorat aahey, heydi samajh aavey. Teyng matthey “Majlis-e-ittehaad-e-Taraqqi” naaleyji gareemavaari ikkayi jo neyv vijaaNO.