2015年韩素音翻译大赛原文

2015年韩素音翻译大赛原文

中国译协《中国翻译》编辑部、中国外文局翻译专业资格考评中心、宁波大学联合举办“CATTI 杯”第二十七届韩素音青年翻译奖竞赛

来源：中国译协网

中国译协《中国翻译》编辑部、中国外文局翻译专业资格考评中心、宁波大学联合举办的“CATTI杯”第二十七届韩素音青年翻译奖竞赛已正式启动，欢迎海内外广大翻译工作者和翻译爱好者参赛。具体参赛规则如下：

本届竞赛分别设立英译汉和汉译英两个奖项，参赛者可任选一项或同时参加两项竞赛。

《中国翻译》2015年第1期、中国译协网（）和全国翻译专业资格（水平）考试网（）“韩素音青年翻译奖”竞赛专栏刊登竞赛规则、竞赛原文；参赛报名表请到中国翻译协会网站“韩素音青年翻译奖”专栏下载。

参赛者年龄：45岁以下（1970年1月1日后出生）。

参赛译文须独立完成，杜绝抄袭现象，一经发现，将取消参赛资格。请参赛者在大赛截稿之日前妥善保存参赛译文，请勿在书报刊、网络等任何媒体公布自己的参赛译文，否则将被取消参赛资格并承担由此造成的一切后果。

参赛译文和参赛报名表格式要求：参赛译文应为WORD电子文档，中文宋体、英文Times New Roman字体，全文小四号字，1.5倍行距，文档命名格式为“XXX（姓名）英译汉”或“XXX （姓名）汉译英”。参赛报名表文档命名格式为“XXX（姓名）英译汉参赛报名表”或“XXX （姓名）汉译英参赛报名表”。译文正文内请勿书写译者姓名、地址等任何个人信息，否则将被视为无效译文。每项参赛译文一稿有效，恕不接收修改稿。

参赛方式及截稿日期：请参赛者于2015年5月31日（含）前将参赛译文及参赛报名表（点击此处下载）以电子文档附件形式发送至hansuyin2012@，发送成功的文档得到自动回复后，请勿重复发送。如需查询是否发送成功，可在2015年6月10日至7月10日之间拨打电话（010）68995951；68995956。本届竞赛不再接收纸质稿。

汇款方式及注意事项：参赛者在提交参赛译文后，交寄报名费50元，如同时参加两项竞赛，请交报名费100元。未交报名费的参赛译文无效。

银行转账：

户名：中国翻译协会

开户行：中国工商银行北京百万庄支行

账号：0200001409089010159

＊请在“汇款附言”栏注明“XXX（参赛者姓名）韩奖报名费”。

＊邮局汇款：

＊1.填制汇款单时请务必选择“商务汇款”，

＊商务客户号：111320065；

＊2.收款人姓名栏务必填写：中国翻译协会；

＊3.请在附言栏内注明——“XXX（参赛者姓名）

＊韩奖报名费”字样；

＊4.汇款地址：北京市西城区百万庄大街24号

＊邮编：100037

＊本届竞赛设一、二、三等奖和优秀奖若干名。2015年第6期(11月15日出版)《中国翻译》杂志将公布竞赛结果。

＊本届竞赛颁奖典礼将于2015年底举行，竞赛获奖者将获邀参加颁奖典礼。

＊请随时登录中国译协网（）和全国翻译专业资格（水平）考试网（）或新浪微博@中国译协@中国翻译杂志社@译路通，了解本届竞赛最新信息。

＊联系地址：北京市西城区百万庄大街24号《中国翻译》编辑部邮编：100037，电话：（010）68995951；68995956

＊电子信箱：hansuyin2012@

“CATTI杯”第二十七届韩素音青年翻译奖竞赛评审委员会

“CATTI杯”第二十七届韩素音青年翻译奖竞赛

英译汉竞赛原文：

The Posteverything Generation

I never expected to gain any new insight into the nature of my generation, or the changing landscape of American colleges, in Lit Theory. Lit Theory is supposed to be the class where you sit at the back of the room with every other jaded sophomore wearing skinny jeans, thick-framed glasses, an ironic tee-shirt and over-sized retro headphones, just waiting for lecture to be over so

you can light up a Turkish Gold and walk to lunch while listening to Wilco. That’s pretty much the way I spent the course, too: through structuralism, formalism, gender theory, and post-colonialism, I was far too busy shuffling through my Ipod to see what the patriarchal world order of capitalist oppression had to do with Ethan Frome. But when we began to study postmodernism, something struck a chord with me and made me sit up and look anew at the seemingly blasé college-aged literati of which I was so self-consciously one.

According to my textbook, the problem with defini ng postmodernism is that it’s impossible. The difficulty is that it is so...post. It defines itself so negatively against what came before it –naturalism, romanticism and the wild revolution of modernism –that it’s sometimes hard to see what it actually is. It denies that anything can be explained neatly or even at all. It is parodic, detached, strange, and sometimes menacing to traditionalists who do not understand it. Although it arose in the post-war west (the term was coined in 1949), the generation that has witnessed its ascendance has yet to come up with an explanation of what postmodern attitudes mean for the future of culture or society. The subject intrigued me because, in a class otherwise consumed by dead-letter theories, postmodernism remained an open book, tempting to the young and curious. But it also intrigued me because the question of what postmodernism – what a movement so post-everything, so reticent to define itself – is spoke to a larger question about the political and popular culture of today, of the other jaded sophomores sitting around me who had grown up in a postmodern world.

In many ways, as a college-aged generation, we are also extremely post: post-Cold War, post-industrial, post-baby boom, post-9/11...at one point in his famou s essay, “Postmodernism, or the Cultural Logic of Late Capitalism,” literary critic Frederic Jameson even calls us “pose-literate.” We are a generation that is riding on the tail-end of a century of war and revolution that toppled civilizations, overturned repressive social orders, and left us with more privilege and opportunity than any other society in history. Ours could be an era to accomplish anything.

And yet do we take to the streets and the airwaves and say “here we are, and this is what we demand”? Do we plant our flag of youthful rebellion on the mall in Washington and say “we are not leaving until we see change! Our eyes have been opened by our education and our conception of what is possible has been expanded by our privilege and we demand a better world because it is our right”? It would seem we do the opposite. We go to war without so much as questioning the rationale, we sign away our civil liberties, we say nothing when the Supreme Court uses Brown v. Board of Education to outlaw desegregation, and we sit back to watch the carnage on the evening news.

On campus, we sign petitions, join organizations, put our names on mailing lists, make small-money contributions, volunteer a spare hour to tutor, and sport an entire wardrobe’s worth of Live Strong bracelets advertising our moderately priced opposition to everything from breast cancer to global warming. But what do we really stand for? Like a true postmodern generation we refuse to weave together an overarching narrative to our own political consciousness, to present a cast of inspirational or revolutionary characters on our public stage, or to define a specific philosophy. We are a story seemingly without direction or theme, structure or meaning –