CONCLUSION. The first theory regarding cultural translation introduced by Mounin in 1963 who underlined the importance of the signification of a lexical item claiming

The first theory regarding cultural translation introduced by Mounin in 1963 who underlined the importance of the signification of a lexical item claiming that the best translation is the one which just the cultural items are correctly translated that only if this notion is considered will the translated item fulfill its function correctly. Nida in 1964 believed that differences between cultures may cause more severe complications for the translator than do differences in language structure. Regarding translation of cultural elements he paid more attention to dynamic equivalence which tries to relate the receptor to modes of behavior relevant within the context of his own culture without insisting that he understand the cultural patterns of the source-language context. According to him this method is more tangible for TL reader.

The first concept in cultural translation studies was cultural turn that in 1978 was presaged by the work on Polysystems and translation norms by Even-Zohar and in 1980 by Toury. The move from translation as a text to translation as culture and politics is what they call it a Cultural Turn in translation studies.

In the mid 1980s Vermeer introduced skopos theory which focuses above all on the purpose of translation, and determined the translation method and strategies that are to be employed in order to produce a functionally adequate result. Accordingly cultural elements will be translated according to the purpose of the translation, keeping the local color of SL depends on the purpose of translation.

Newmark in 1988 categorized cultural words into Ecology (flora, fauna, hills, winds, plains); material Culture(food, clothes, houses and towns, transport); social Culture (work and leisure); organizations Customs, Activities, Procedures, Concepts (Political and administrative, religious,artistic); gestures and habits. He proposed two opposing methods: a- transference which gives "local color," keeping cultural names and concepts, b- componential analysis which excludes the culture and highlights the message.

In 1992, Lawrence Venuti mentioned the effective powers controlling translation like governments and other politically motivated institutions that may decide to censor or promote certain works, value system, a set of beliefs, or even an entire culture. He said that they effect cultural translation by their power.

In 1992, Mona Baker believed that it is necessary for translator to have knowledge about semantics and lexical sets and the value of the words in source language. She mentioned that a translator can develop strategies for dealing with non-equivalence semantic field. These strategies are arranged hierarchically from general (superordinate) to specific (hyponym).

In 1992, Coulthard highlighted the importance of defining the ideal reader for whom the author attributes knowledge of certain facts, memory of certain experiences... plus certain opinions, preferences and prejudices and a certain level of linguistic competence. Then the translator should identify TL reader for whom he is translating and match the cultural differences between two languages.

Spivak’s work in 1993 is indicative of how cultural studies and especially post-colonialism has over the past decade focused on issues of translation. The ideology and beliefs of colonizers affected the way the texts of colonized countries should be translated.

Venuti discussed invisibility hand in hand with two types of translating strategies: domestication as dominating TL culture and foreignization which is to make the translator visible and to make the reader realize that he is reading a translation of the work from a foreign culture and it is close to SL structure and syntax.

In 1996, Simon mentioned that cultural studies brings to translation an understanding of the complexities of gender and culture and it allows us to situate linguistic transfer. She sees a language of sexism in translation studies, with its image of dominance, fidelity, faithfulness and betrayal and how the translations are affected by the women’s ideologies. According to him feminist translators openly advocate and implement strategies (linguistic or otherwise) to foreground the feminist in the translated text.

Hatim and Mason (1997) stated that ideology encompasses the tacit assumptions, beliefs and value systems which are shared collectively by social groups. They make a distinction between the ideology of translating and the translation of ideology. Whereas, the former refers to the basic orientation chosen by the translator operating within a social and cultural context. In the translation of ideology they examined the extent of mediation supplied by a translator of sensitive texts.

According to Hermans in 1999 translation can and should be recognized as a social phenomenon, a cultural practice. He said that we bring to translation both cognitive and normative expectations, which are continually being negotiated, confirmed, adjusted, and modified by practicing translators and by all who deal with translation,
In 2002, regarding cultural translation Hervey mentioned that for dealing with the cultural gaps cultural transposition is needed. According to him cultural transposition has a scale of degrees which are toward the choice of features indigenous to target language and culture rather than features which are rooted in source culture.

In 2004, Nico Wiersema mentined the concept of globalization and translation. He stated that TT can be written in a more foreignizing / eroticizing manner wherein culturally bound elements (some, one might say, untranslatable), are not translated. He believed that this trend contributes to learning and understanding foreign cultures.

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