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【Abstract】This article offers a critical review of the existing evaluation of The Good Earth， both its English original and the Chinese translation， through which the reception of the novel is examined. It is found that， due to its uniqueness in themes and description in details， the worldwide correlational research in literature has gone through three periods： the chaos in the early period， the negative criticism in the middle period and the relative prosperity in the nowadays. However， there are still insufficient reviews of the Chinese version， concerning the translation quality， translation style as well as the specific cultural factors.
【Key words】The Good Earth； Chinese Translation； Controversy； Reception
1. Introduction
After its first publication in1931， The Good Earth became one of the best sellers in America in the next two years and was translated into 145 languages during the following years. Its overwhelming popularity brought the author Pearl S. Buck great fame and fortune immediately. With a multi-cultural background， Pearl S. Buck used her personal experience as a firsthand material to build a basic setting for The Good Earth in order to show the western readers the real China in her eyes. It’s the very first time that the Chinese people were considered to enjoy the equality and respect shared by the westerners instead of being demonized as cartoon “Orientals”.
2. Previous Studies on The Good Earth
For its uniqueness in themes and description in details， The Good Earth， a masterpiece ahead of its time， has triggered a series of academic discussion both at home and abroad. Influenced by the changing international politics， the worldwide correlational research of The Good Earth has gone through three different periods： the chaos in the early period， the negative criticism in the middle period and the relative prosperity in the nowadays.
2.1 Previous Studies Abroad
Instead of offering a positive assessment， the western literary circles tended to belittle and even ignore Buck’s achievement and the literature value of her works. So far， there have been limited researches in the western academia since 1930s. More often than not， the studies on The Good Earth and its follow-up works in the early days are usually found to be biographies or book reviews based on scholars’ personal opinions.
Among the few studies， Pearl S. Buck： A Cultural Biography（1997）written by Peter Conn is worldly recognized as the best and most influential biography about Buck’s life experience for its straightforward prose and balanced assessment of her accomplishments as well as a detailed description of Buck’s life experience， covering her early childhood in China， first marriage， success in career， participation in civil-rights and feminist movement as well as her social contacts with some Chinese writers. However， even though Conn did a lot of work on the collection and organization of materials about Buck’s early life， he seldom show his own attitude or give any personal judgments about Buck’s cross-cultural perspective or her cultural stand instead he chooses to used others’ comments to express his opinion. Based on a deep analysis on Conn’s work， Buck （1997） points out Conn’s shortcomings in criticism and gives a complementary description of Pearl S. Buck’s second husband and also her long-term publisher Richard Walsh for Conn’s omission in the book. In his doctoral dissertation， Liao （1997） analyzes Buck’s works in a cross-cultural perspective within the help of a series of relative comments made about her cultural identity and her multi-cultural background. The significance of this dissertation partly comes from its detailed description about the historical background at Buck’s time and largely lies in its deep analysis on the sociological values of her majors works especially The Good Earth. Besides above works， the international centennial symposium， held at Buck’s alma mater—Randolph-Macon Women’s College， should also be noticed. In this symposium， dozens of scholars made their speeches and pointed out that American studies on Pearl S. Buck should be considered as a major part of the studies about Sino-America relationship. All the presented speeches were collected and officially published by Lipscomb with a title The Several World of Pearl S. Buck in the same year.
2.2 Previous Studies at Home
Compared with its mild echo in the western literature， The Good Earth gains more attention in the Chinese literary circle and its unique cultural conception also attracts scholars’ great interest. Buck’s multi-cultural background and unique cultural stand are combined together which sparked controversy in the domestic research. Due to historical and political influence， Pearl S. Buck and her works have gone through several significant setbacks.
2.2.1 The Controversy in the Early Period
From 1930s to 1940s， a huge academic upsurge of studies on Buck and her major works had arisen in the Chinese academia and， meanwhile， The Good Earth had been translated into 6 versions， whose prefaces has seen as the beginning of the domestic studies in this field. With a huge upsurge in the relative studies， a controversy arouse among Chinese scholars.
In a book review of The Good Earth（郭英剑，1999）， Ye Gongchao describes this work as an epic and highly commends the efforts made by Buck in her detailed and faithful description of Chinese peasants. He speaks highly of Buck’s achievement in literature and believed Buck could fully understand Chinese people’s thoughts and emotions instead of indulging into her own Fantasies. Zhuang Xinzai（庄心在，1933）once made his own comments in his article Ms. Buck and Her Works. He believed it was the difference in races， traditions， languages and geographical features between China and the west made people of different cultural backgrounds failed to have a mutual understanding which directly lead to westerner’s prejudice and misconception against the Chinese people. Under such circumstances， the publication of The Good Earth is， in fact， a turning point for cultural blending. Zhuang believed Buck “is willing to describe a real China and detail its actual condition in a sincere manner” and for that reason she “should be treated as the bosom friend of our nation” （庄心在，1933：82）. However， there were still plenty of critics who held an opposite view by taking Buck’s major works as an expression of her white woman’s superiority and an exaggeration of local Chinese customs that could never reflect real Chinese conditions to the western world. In A Chinese scholar’s interpretation of Pearl S. Buck’s Works in New York Times， Jiang Kanghu（江亢虎，1933）believed that Buck’s childhood played an important role in shaping her personality and stories told by her amah， a pauper who has “a strange concept of life” and “an obvious shortage in their education”， became the sketches in her latter writings（江亢虎，1933）. In To Yao Ke（《致姚克》）， Lu Xun（鲁迅，1933）held that “although Pearl S. Buck was quite popular in Shanghai for a long time and personally regarded China as her motherland”， “she still held her father’s Christian missionary values in her works” and “only we， the real Chinese， could describe our nation faithfully”（鲁迅，1933：272-273）.
2.2.2 The Silence in the Middle Period
For political and historical reasons， the relative studies on Buck and her major works had trapped into stagnation. Under the political pressure from the center government， the books were officially banned and the studies were also suspended.
2.2.3 The Prosperity in the Recent Years
Since the 1980s， the relative studies on Pearl S. Buck and her major works had resumed for the stagnation and developed into a prosperous stage.
In The Good Earth： A Sublimation of Local Color Literature Chen Chunsheng（陈春生，1995） made a series of horizontal comparisons between Buck and Lu Xun of their distinctive cultural stand and believed that even under a strong influence of the western culture especially by the doctrine of Christianity， Buck’s cross-cultural background still enable her to create such a masterpiece struck a chord among people of different walks and nationalities and endowed it with a global significance（陈春生，1995：66）.In the Chinese Story American Sprit — an Analysis of Pearl S. Buck’s Cultural Stand， Li Lihua（李丽华，2012） said that Buck’s conflictive cultural stand， defined by her life in China and her American identity， resulted in the fact that Buck spent her whole life on becoming a real American. Comparing the novel with its film edition， Wang Yukuo（王玉括，2003） investigated differences of Buck and her contemporaries’ cultural attitudes and concludes that Buck has combined the traditional Chinese Confucianism and the western values into her writings. Zhou Min（周敏，2011） posed her opinion that Buck， a cultural mixed-blood， was trying to remodel Chinese female characters with some modern characteristics in order to let the world see their precious virtues such as kindness， bravery and purposefulness. Zhu Xixiang（朱希祥，2003）used ground， rock and soil to describe three major male characters separately and gave out his understanding about The Good Earth as follows： “men and women are born to be together for achieving a full prosperity of world and human society”（朱希祥，2003：72）. According to them， The Good Earth could be seen as “a mixed-blood of two cultures” instead of outsider’s prejudice.
3. Previous Studies on Translation of The Good Earth
Compared with the upsurge of researching in the Good Earth， the studies on the translation of Buck’s major works are seldom made. In his MA thesis， Xia Lingshi（夏令时，2012）made a comparative study on differences of the ideology， attitude of the translator， fusion between two languages and cultural filtering as well as the translator’s subjectivity among the three different Chinese versions of The Good Earth from the perspective of Gadamer’s philosophical hermeneutics. Using Verschueren’s Adaptation Theory as the theoretical foundation， Sang Wei（桑薇，2013）made a detailed analysis of the translation process of Wang Fengzhen’s Chinese version Da Di（The Good Earth）.
4. Summary
In the previous studies both at home and abroad， scholars tended to pay much more attention to the literature value of The Good Earth than to its Chinese translation. Among those few studies on its Chinese translation， scholars seldom focus on the back-translation of the Chinese culture originally translated into English in the Chinese version of The Good Earth. Consequently， translator’s subjectivity， cultural background， political scene and other essential factors haven’t been fully analyzed in the previous studies， whether quantitatively or qualitatively. For that reason， it could possibly be quite a new perspective to probe into the back-translation of the Chinese cultural factors originally translated into English in the Chinese version of The Good Earth from the perspective of post-colonial translation theory. From this point， there’s still a lot of room for us to do and so much more we can do.
References：
[1]Buck，David D.A Review of Pearl S.Buck：A Cultural Biography[J].The Journal of Asian Studies，1997：758-760.
[2]Conn，Peter.Pearl S.Buck：A Cultural Biography[M].London：Cambridge University Press，1997. [3]Lipscomb，Elizabeth Johnston.et al.（eds.）.The Several Worlds of Pearl S.Buck：Essays Presented at a Centennial Symposium，Randolph-Macon Woman’s College[C].March 26–28，1992.Westport，CT：Greenwood Press，Contributions in Women’s Studies，1994.
[4]Liao，Kang.Pearl S.Buck：a Cultural Bridge across the Pacific[M].New York：Greenwood Press，1997.
[5]陈春生.《大地》：“乡土文学”的升华[J].外国文学研究，1995（2）：66-70.
[6]郭英剑.赛珍珠评论集[M].桂林：漓江出版社，1999.
[7]郭英剑.1931年东方人用英文撰写的关于赛珍珠《大地》的三篇书评[J].镇江师专学报（社会科学版），1999（1）：93-97.
[8]江亢虎.一位中国学者对赛珍珠夫人小说的见解[N].纽约时报，1933年1月15日.
[9]李丽华.中国的故事 美国的精神——赛珍珠文化立场分析[J].品牌（下半月），2012（12）：66-67.
[10]鲁迅.鲁迅全集（第12卷）[M].北京：人民文艺出版社，1981.
[11]桑薇.顺应论视角下王逢振中译本《大地》的探讨[D].合肥：安徽大学，2013.
[12]王玉括.试论赛珍珠《大地》中的中国人视角[J].四川外国学院学报，2003（6）：34-38.
[13]夏令时.从伽达默尔的哲学阐释学看The Good Earth的三个中译本[D].上海：华东师范大学，2012.
[14]周敏.她们并不是弱者——赛珍珠主要作品中的中国女性形象剖析[J].科教文汇（中旬刊），2011（35）：65-68.
[15]庄心在.布克夫人及其作品[J].矛盾月刊，1933（2）：90.
[16]朱希祥.赛珍珠《大地三部曲》中的三个男主角解读[J].江苏大学学报（社会科学版），2003（5）：67-72.
作者简介：李菁（1991.7-），女，浙江杭州人，浙江财经大学2014级硕士研究生，主要研究方向为翻译理论与实践。
【Key words】The Good Earth； Chinese Translation； Controversy； Reception
1. Introduction
After its first publication in1931， The Good Earth became one of the best sellers in America in the next two years and was translated into 145 languages during the following years. Its overwhelming popularity brought the author Pearl S. Buck great fame and fortune immediately. With a multi-cultural background， Pearl S. Buck used her personal experience as a firsthand material to build a basic setting for The Good Earth in order to show the western readers the real China in her eyes. It’s the very first time that the Chinese people were considered to enjoy the equality and respect shared by the westerners instead of being demonized as cartoon “Orientals”.
2. Previous Studies on The Good Earth
For its uniqueness in themes and description in details， The Good Earth， a masterpiece ahead of its time， has triggered a series of academic discussion both at home and abroad. Influenced by the changing international politics， the worldwide correlational research of The Good Earth has gone through three different periods： the chaos in the early period， the negative criticism in the middle period and the relative prosperity in the nowadays.
2.1 Previous Studies Abroad
Instead of offering a positive assessment， the western literary circles tended to belittle and even ignore Buck’s achievement and the literature value of her works. So far， there have been limited researches in the western academia since 1930s. More often than not， the studies on The Good Earth and its follow-up works in the early days are usually found to be biographies or book reviews based on scholars’ personal opinions.
Among the few studies， Pearl S. Buck： A Cultural Biography（1997）written by Peter Conn is worldly recognized as the best and most influential biography about Buck’s life experience for its straightforward prose and balanced assessment of her accomplishments as well as a detailed description of Buck’s life experience， covering her early childhood in China， first marriage， success in career， participation in civil-rights and feminist movement as well as her social contacts with some Chinese writers. However， even though Conn did a lot of work on the collection and organization of materials about Buck’s early life， he seldom show his own attitude or give any personal judgments about Buck’s cross-cultural perspective or her cultural stand instead he chooses to used others’ comments to express his opinion. Based on a deep analysis on Conn’s work， Buck （1997） points out Conn’s shortcomings in criticism and gives a complementary description of Pearl S. Buck’s second husband and also her long-term publisher Richard Walsh for Conn’s omission in the book. In his doctoral dissertation， Liao （1997） analyzes Buck’s works in a cross-cultural perspective within the help of a series of relative comments made about her cultural identity and her multi-cultural background. The significance of this dissertation partly comes from its detailed description about the historical background at Buck’s time and largely lies in its deep analysis on the sociological values of her majors works especially The Good Earth. Besides above works， the international centennial symposium， held at Buck’s alma mater—Randolph-Macon Women’s College， should also be noticed. In this symposium， dozens of scholars made their speeches and pointed out that American studies on Pearl S. Buck should be considered as a major part of the studies about Sino-America relationship. All the presented speeches were collected and officially published by Lipscomb with a title The Several World of Pearl S. Buck in the same year.
2.2 Previous Studies at Home
Compared with its mild echo in the western literature， The Good Earth gains more attention in the Chinese literary circle and its unique cultural conception also attracts scholars’ great interest. Buck’s multi-cultural background and unique cultural stand are combined together which sparked controversy in the domestic research. Due to historical and political influence， Pearl S. Buck and her works have gone through several significant setbacks.
2.2.1 The Controversy in the Early Period
From 1930s to 1940s， a huge academic upsurge of studies on Buck and her major works had arisen in the Chinese academia and， meanwhile， The Good Earth had been translated into 6 versions， whose prefaces has seen as the beginning of the domestic studies in this field. With a huge upsurge in the relative studies， a controversy arouse among Chinese scholars.
In a book review of The Good Earth（郭英剑，1999）， Ye Gongchao describes this work as an epic and highly commends the efforts made by Buck in her detailed and faithful description of Chinese peasants. He speaks highly of Buck’s achievement in literature and believed Buck could fully understand Chinese people’s thoughts and emotions instead of indulging into her own Fantasies. Zhuang Xinzai（庄心在，1933）once made his own comments in his article Ms. Buck and Her Works. He believed it was the difference in races， traditions， languages and geographical features between China and the west made people of different cultural backgrounds failed to have a mutual understanding which directly lead to westerner’s prejudice and misconception against the Chinese people. Under such circumstances， the publication of The Good Earth is， in fact， a turning point for cultural blending. Zhuang believed Buck “is willing to describe a real China and detail its actual condition in a sincere manner” and for that reason she “should be treated as the bosom friend of our nation” （庄心在，1933：82）. However， there were still plenty of critics who held an opposite view by taking Buck’s major works as an expression of her white woman’s superiority and an exaggeration of local Chinese customs that could never reflect real Chinese conditions to the western world. In A Chinese scholar’s interpretation of Pearl S. Buck’s Works in New York Times， Jiang Kanghu（江亢虎，1933）believed that Buck’s childhood played an important role in shaping her personality and stories told by her amah， a pauper who has “a strange concept of life” and “an obvious shortage in their education”， became the sketches in her latter writings（江亢虎，1933）. In To Yao Ke（《致姚克》）， Lu Xun（鲁迅，1933）held that “although Pearl S. Buck was quite popular in Shanghai for a long time and personally regarded China as her motherland”， “she still held her father’s Christian missionary values in her works” and “only we， the real Chinese， could describe our nation faithfully”（鲁迅，1933：272-273）.
2.2.2 The Silence in the Middle Period
For political and historical reasons， the relative studies on Buck and her major works had trapped into stagnation. Under the political pressure from the center government， the books were officially banned and the studies were also suspended.
2.2.3 The Prosperity in the Recent Years
Since the 1980s， the relative studies on Pearl S. Buck and her major works had resumed for the stagnation and developed into a prosperous stage.
In The Good Earth： A Sublimation of Local Color Literature Chen Chunsheng（陈春生，1995） made a series of horizontal comparisons between Buck and Lu Xun of their distinctive cultural stand and believed that even under a strong influence of the western culture especially by the doctrine of Christianity， Buck’s cross-cultural background still enable her to create such a masterpiece struck a chord among people of different walks and nationalities and endowed it with a global significance（陈春生，1995：66）.In the Chinese Story American Sprit — an Analysis of Pearl S. Buck’s Cultural Stand， Li Lihua（李丽华，2012） said that Buck’s conflictive cultural stand， defined by her life in China and her American identity， resulted in the fact that Buck spent her whole life on becoming a real American. Comparing the novel with its film edition， Wang Yukuo（王玉括，2003） investigated differences of Buck and her contemporaries’ cultural attitudes and concludes that Buck has combined the traditional Chinese Confucianism and the western values into her writings. Zhou Min（周敏，2011） posed her opinion that Buck， a cultural mixed-blood， was trying to remodel Chinese female characters with some modern characteristics in order to let the world see their precious virtues such as kindness， bravery and purposefulness. Zhu Xixiang（朱希祥，2003）used ground， rock and soil to describe three major male characters separately and gave out his understanding about The Good Earth as follows： “men and women are born to be together for achieving a full prosperity of world and human society”（朱希祥，2003：72）. According to them， The Good Earth could be seen as “a mixed-blood of two cultures” instead of outsider’s prejudice.
3. Previous Studies on Translation of The Good Earth
Compared with the upsurge of researching in the Good Earth， the studies on the translation of Buck’s major works are seldom made. In his MA thesis， Xia Lingshi（夏令时，2012）made a comparative study on differences of the ideology， attitude of the translator， fusion between two languages and cultural filtering as well as the translator’s subjectivity among the three different Chinese versions of The Good Earth from the perspective of Gadamer’s philosophical hermeneutics. Using Verschueren’s Adaptation Theory as the theoretical foundation， Sang Wei（桑薇，2013）made a detailed analysis of the translation process of Wang Fengzhen’s Chinese version Da Di（The Good Earth）.
4. Summary
In the previous studies both at home and abroad， scholars tended to pay much more attention to the literature value of The Good Earth than to its Chinese translation. Among those few studies on its Chinese translation， scholars seldom focus on the back-translation of the Chinese culture originally translated into English in the Chinese version of The Good Earth. Consequently， translator’s subjectivity， cultural background， political scene and other essential factors haven’t been fully analyzed in the previous studies， whether quantitatively or qualitatively. For that reason， it could possibly be quite a new perspective to probe into the back-translation of the Chinese cultural factors originally translated into English in the Chinese version of The Good Earth from the perspective of post-colonial translation theory. From this point， there’s still a lot of room for us to do and so much more we can do.
References：
[1]Buck，David D.A Review of Pearl S.Buck：A Cultural Biography[J].The Journal of Asian Studies，1997：758-760.
[2]Conn，Peter.Pearl S.Buck：A Cultural Biography[M].London：Cambridge University Press，1997. [3]Lipscomb，Elizabeth Johnston.et al.（eds.）.The Several Worlds of Pearl S.Buck：Essays Presented at a Centennial Symposium，Randolph-Macon Woman’s College[C].March 26–28，1992.Westport，CT：Greenwood Press，Contributions in Women’s Studies，1994.
[4]Liao，Kang.Pearl S.Buck：a Cultural Bridge across the Pacific[M].New York：Greenwood Press，1997.
[5]陈春生.《大地》：“乡土文学”的升华[J].外国文学研究，1995（2）：66-70.
[6]郭英剑.赛珍珠评论集[M].桂林：漓江出版社，1999.
[7]郭英剑.1931年东方人用英文撰写的关于赛珍珠《大地》的三篇书评[J].镇江师专学报（社会科学版），1999（1）：93-97.
[8]江亢虎.一位中国学者对赛珍珠夫人小说的见解[N].纽约时报，1933年1月15日.
[9]李丽华.中国的故事 美国的精神——赛珍珠文化立场分析[J].品牌（下半月），2012（12）：66-67.
[10]鲁迅.鲁迅全集（第12卷）[M].北京：人民文艺出版社，1981.
[11]桑薇.顺应论视角下王逢振中译本《大地》的探讨[D].合肥：安徽大学，2013.
[12]王玉括.试论赛珍珠《大地》中的中国人视角[J].四川外国学院学报，2003（6）：34-38.
[13]夏令时.从伽达默尔的哲学阐释学看The Good Earth的三个中译本[D].上海：华东师范大学，2012.
[14]周敏.她们并不是弱者——赛珍珠主要作品中的中国女性形象剖析[J].科教文汇（中旬刊），2011（35）：65-68.
[15]庄心在.布克夫人及其作品[J].矛盾月刊，1933（2）：90.
[16]朱希祥.赛珍珠《大地三部曲》中的三个男主角解读[J].江苏大学学报（社会科学版），2003（5）：67-72.
作者简介：李菁（1991.7-），女，浙江杭州人，浙江财经大学2014级硕士研究生，主要研究方向为翻译理论与实践。