Obraz katolików i muzułmanów w polskich przekładach opowiadania Ivo Andricia "U musafirhani"

Postoje dva različita poljska prijevoda Andrićeve pripovjetke pod naslovom "U musafirhani". Prvi Marije Znatowicz-Szczepańske nastao je 1937. godine, drugi Alije Dukanovića — 1966. Analiza pokazuje kako Andrić prikazuje franjevce i muslimane i što se s tom njegovom slikom događa u prijevodu, odnosno pokazuje dvije različite strategije prevođenja koje u određenoj mjeri ovise o povijesnom i ideološkom kontekstu, recepciji Andrićeva djela u oba razdoblja te individualnim predodžbama prevoditelja o katolicima i muslimanima. S obzirom na način predstavljanja katoličke i muslimanske sredine Znatowicz-Szczepańska prmijenjuje strategiju naturalizacije, Dukanovićeva strategija bliža je egzotizaciji. Kod Znatowicz-Szczepańske katolička sredina je jača i u odnosu na original, i u odnosu na drugi prijevod. Kod Dukanovića vidljivo je na više mjesta prikazivanje muslimana u boljem svijetlu nego kod Andrića i u ranijem prijevodu što je ipak u izvjesnom smislu primjer manipulacije.

There are two Polish translations of Andrić’s short story "U musafirhani". First one by Maria Znatowicz-Szczepańska was published in 1937. Second one by Alija Dukanović, Bosnian who settled and lived in Poland, was published in 1966. The story presents two Bosnians communities: Catholics and Muslims. The analysis of these two translations shows that the Catholic community is stonger in the Polish translations than in the original text. This tendency is more clear in Znatowicz-Szczepańska’s work. On the one hand the position of Catholics is much better and on the other hand their dependence on Muslims is smaller, as it was in real and as it is shown in Andrić’s pieace. In Dukanović’s translation there is a tendency to present Muslims in a better way as well. They are not so primitive, demanding and ruthless. Differences between translations corresponde with the context they were written. In the period between two world wars there was an antiphaty for the Muslim part of Bosnia which was treated as a dangerous element, warlike and communistlike. After The Second World War, during Communist times, rules unitarist ideology and it wasn’t coreect to emphasis civilizations, religious and national differences. It helps to understand both strategies of translations, why Marija Znatowicz-Szczepańska is very familiar with Catholics and very distanced from Muslims and at the same time why Alija Dukanović presents Muslims in a better way. Znatowicz-Szczepańska’s way of translation we can treat as domestication, Dukanović’s one as foreignization with strong element of the manipulation.