There’s an article in the New Yorker about a glossary of “untranslatable” words. The glossary is put together by Tim Lomas, a psychologist who got interested in the idea of untranslatable words after hearing a talk about the Finnish word sisu. Of course, “untranslatable” doesn’t mean what it looks like it means, as I was quick to point out on Twitter:
So we can clearly translate these words. There just may not be a 1:1 translation for each of them. But as anyone who has ever done any translating will tell you, that’s so obvious that it barely needs mentioning. But there’s something else behind this idea and I want to open it up a little bit.
In layman’s terms
Marten van der Meulen pointed out on Twitter that Lomas and the New Yorker mean something different with “untranslatable” than a linguist or translator would. What they mean is that there’s no equivalent single word in other languages (usually English) which means the same thing that the “untranslatable” word does. So there’s no way we can “translate” the Finnish word sisu into English because it means many things and it is uniquely tied up into Finnish culture and identity (we’ll get to that in a second). Instead, the meaning of sisu is context dependent – sometimes it means perseverance, sometimes it means grit, sometimes it means “the ability to grin and bear it” – but it is a Finnish version of all these things.
This is why linguists would probably scoff at the idea that we can’t translate sisu. All language is context dependent. The word grit means different things when it’s used in a Clint Eastwood movie than when it’s used in a boardroom. Language is context. Or meaning depends on context.
I actually use the word sisu in my Semantics class as an exercise to understand connotation, denotation and meaning. My students, who are almost all L1 Finnish speakers, give me examples of what sisu means to them. Then we talk about the core meanings of sisu and some peripheral meanings. That is, there is a list of ideas that most people would agree fits the definition of sisu. But that’s the thing – most people would agree, not all. You can do this with any concept in any language (Probably. Don’t quote me on that). Ask a few people what grit means and see how many different answers you get. But we can approach an agreed upon definition of what sisu includes. When we start to put the word in context, then the meaning starts to shift. The classroom exercise is fun because sisu is a popular word in these kinds of discussions and Finns are ready to talk about it. They see it as something very Finnish (more on that in a bit).
I think Marten is right, though. “Untranslatable” does have a different meaning for Lomas and the New Yorker. I would argue that linguists and translators probably wouldn’t use the term untranslatable, but it’s nothing new for the public to have a different definition of a word than specialists. To many people, the word grammar means punctuation and spelling. To language specialists, however, grammar means morphology and syntax; punctuation and spelling are in the realm of orthography. I like Marten’s notion of specialists understanding that “untranslatable” means something different to non-linguists and non-translators, and I think it’s something we should keep in mind. And I agree that the definition of “untranslatable” for Lomas and the New Yorker is “not lexicalized” or “there’s no single word for it”.
Speaking of morphology, many “untranslatable” words are “words” because of the morphology and spelling norms of the language. For example, another popular “untranslatable” word from Finnish is kalsarikännit. It means “getting drunk at home in your underwear, with no intention of going out”.
The word is a compound noun formed from kalsarit “underwear” and känni “drunk”. The Finnish writing system requires that kalsarikännit is written as one “word” – that is, without a space in between the two words which form the compound noun. This is not a particularly interesting thing about the Finnish language – it just does things like that. English sometimes does that too, such as in the word bedroom, but also sometimes does not, such as in the very similar two-word term living room. We could easily have the term “underwear drunk” or “underwear drinking” or even the word “underweardrunk” or “boxersdrunk” in English. And indeed, as the image of Homer Simpson shows, English speakers have a notion of what underweardrunk is. On the flip side, English doesn’t have a “word” for couch potato like Finnish does (sohvaperuna, literally “sofa+potato”), but that’s due to the writing system, not some cultural notions that Finnish speakers have but English speakers do not. Finnish would not seem to have a word for nothing. Instead the two-word phrases ei mitään and ei mikään are required in certain cases. This is a case where English orthography has merged no+thing into one “word” while Finnish has not.
I wonder how many of the words on Lomas’ list are compound nouns, or words which are one “word” because of the writing systems of the language that they come from. We could sort of say that they were invented because speakers saw a need for a term to describe the concept or action, but that hardly makes them “untranslatable”. Rather, if speakers of another language were doing a similar thing, they could easily coin their own “word” for it. Or they could translate the word, as in the case of Finnish speakers taking couch potato and translating both words to Finnish to get sohvaperuna (these kinds of words are called calques). Or speakers could simply borrow/steal the word for the concept or action, as in the case of schadenfreude, an idea that English speakers immediately understand but don’t have a “word” for.
Identity and what’s on these lists
So which words are good enough for these kinds of lists? That would be a very interesting research topic – and in an alternate universe, Marten and me are working on that question right now. Sticking with Finnish, the language has the word jääkiekko. It refers to the sport played on ice where players use sticks to try to push a small rubber disc into the net or goal of the opposing team. English doesn’t really have a word for it. The closest term is ice hockey. Does this mean that Finnish speakers somehow understand the sport of ice hockey better than English speakers? If so, I think the English speakers in Canada would like to have a word with you. (This idea is very timely since the one-word-having Finns just won the Ice Hockey World Championships. And they beat Canada in the finals. #mörkö). The thing is jääkiekko isn’t sexy enough to make these kinds of lists. French speakers don’t have a “word” for please and instead use the phrase s’il vous plait (In certain cases? Correct me in the comments if I’m wrong!), whereas Finnish speakers don’t have a “word” because for please because they either attach –isi to the verb or use ole hyvä or they use the word which also means “thank you” (kiitos). But you’re unlikely to see please on these lists. And if we want to get really boring, we can talk about how other languages don’t have a “word” for the and a and an. But these aren’t sexy enough either. Only linguists check out language for the articles. (Seriously, though, click that link. It’s a hilarious satire of these lists.)
Instead, what we’re likely to see are words that somehow fit into an identity-shaping role of the speakers. If we’re egalitarian, the words are chosen by the speakers in order to shape and control the collective identity of what it means to be a speaker of a certain language. That is, Finns put sisu on the “untranslatable” word lists because Finns generally see sisu as a positive thing and it helps to create the identity of Finnish speakers – they have perseverance and grit, in the way that British English speakers have a stiff upper lip (but go ask 10 Brits what “stiff upper lip” means and whether it’s positive). Finnish speakers can put kalsarikännit on the list because the idea of laying around drinking beer in your underwear is silly and fun (until it’s not, of course).
These words then help shape the identity of speakers for those who do not know the language that they come from. That is, learning about sisu helps shape English speakers’ perception of Finnish people. This is where we cross over from language to culture. The word sisu doesn’t shape our perception of Finnish speakers but rather Finnish people. I can speak Finnish (kinda sorta), but sisu doesn’t apply to me because I’m not Finnish – my parents weren’t Finnish and I wasn’t born and raised in Finland. If we’re less egalitarian with this idea, then the words that get put on the list have to fit our ideas or stereotypes of the speakers of the language. This perpetuates the myths about Inuit people having 50 words for snow. The language isn’t usually mentioned, it’s just “those natives in northern-ish Canada have a bunch of words for snow because they live in igloos”. That’s what’s behind that myth, so stop using it. Or the idea the Chinese word for “crisis” is composed of “danger” and “opportunity”. This is incorrect, but it fits the stereotype in the West that people in the East are somehow smart and cunning and they can easily use these traits to their advantage, especially in the business and political world, which is where this language myth lives and thrives.
Untranslatable words from other languages?
I want to end on an idea that doesn’t usually get brought up in these discussions. Languages borrow words from other languages all the time. It would seem that English is especially guilty of this, but any time you get people who speak different languages living in close proximity to each other, you’re going to have language transfer. People are going to trade words and sometimes even grammar. But when a word transfers from one language to another, the meaning and connotations don’t always come along. And as it gets used in the “new” language, it can acquire other meanings. Consider what John Waters said in a recent interview with Terry Gross on NPR’s Fresh Air:
GROSS: This fits into something else you write, which is, I realize now how hard it must’ve been for my parents to understand my early eccentricities. So in addition to your terror at seeing hammers, what were some of your eccentricities when you were really young?
WATERS: Well, I was obsessed by car accidents. And I played car accidents. And my mother would take me to junkyards and walk around with me. And I’d be like, oh, there’s been a terrible one over here. Look at this.
WATERS: And I think, what did the junk man think? Well, what is this little ghoul? So that kind of thing.
The word ghoul comes from Arabic. It’s first attested in English in 1786 (according to the OED). But here Waters applies it to himself when he was a young child. It referred to an evil spirit that robbed graves. But later it came to mean a person “who shows morbid interest in things considered shocking or repulsive” (MW). Do Arabic speakers use ghoul this way (and I’m not even bringing up the fact that there are vast differences between local varieties of Arabic)? If not, can we say that the word ghoul is “untranslatable” from English to Arabic?
What I mean to say is that, again, language and meaning are context-dependent. And they are also dependent on time. If English adopted the word sisu from Finnish, it wouldn’t really mean sisu in the same way it does for Finnish speakers who were raised in Finnish culture (the same way that English “sauna” doesn’t really mean Finnish “sauna”). It would mean something slightly different. And in time it could mean something totally different.
So those are just a few of the thoughts I had on this topic. I’ll try to get my hands on Lomas’ books to have a deeper look at what he means by “untranslatable”. And I’ll take a look at his list.
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