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8/6/2019 Literary Translation and Different View Points or Theories
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Literary Translation and Different View Points or Theories
"The only reason of hostilities, quarrels, murders, brutal actions and doing all devil deeds aroundthe world among people is forgetting God's power, glory, loftiness, kindness and his mention. If we
had known how much he loves us, we would have died from his love and not done these wild
actions. The opportunities are moving like clouds, soon we shall return to him . ALIREZA
SADEGHI GHADI,THE GREAT TRANSLATION THEORETION IN IRAN
A literary translation is a device of art used to release the text from its "dependence on prior cultural
knowledge" (Herzfeld, 2003; p.110). However, it is not an easy task to transplant a text steeped in
one culture into another. Particularly demanding from the translator's point of view is the use of
culturally specific metaphors and allusions. In 1990 Susan Bassnett and Andr Lefevere, two
towering translation studies scholars, famously announced what had been under way for some time:
the "cultural turn" in translation studies. In brief, they envisaged that "neither the word, nor the text,but the culture becomes the operational unit of translation" (Lefevere and Bassnett 1990: 8). The
collection in which their piece appeared (Bassnett and Lefevere 1990) has recently been hailed by
Edwin Gentzler (1998: xi), one of the leading synthesizers of translation theory, as the "real
breakthrough for the field of translation studies" - which is true in the sense that it epitomized what
is sometimes termed "the coming of age" of the discipline.
In the 1990s translation studies has in many ways been
informed by this cultural turn, which, as Bassnett (1998: 132-133) has shown, includes a
rapprochement between cultural studies and translation studies, due to their related efforts to
understand the process and status of globalization and national identities. This focus, together with
the veritable explosion of postcolonial studies in literature in the last few years of the millennium,has entailed that the cultural turn in translation studies increasingly has become intercultural or
multicultural.
1. Metaphors
Zefzaf's use of metaphors or similes is sparing and the few used pose no significant problems in
translation. The italic noun phrase at the end of the following quotation might not be crystal clear
but it is connotative and, therefore, was literally translated:
"Always he sits there in the same place smoking, drinking, and trying to remember many things that
might take him back to the naked childhood."
Other than that, Zefzaf's metaphorical language seems to be affected by the western idiom. And no
more is this point well illustrated than in the following italicized simile from the ending of the story:
"In a moment, he fell off his chair near the window bumping his head against the wall. The sky
remained bright while he was grunting like a hog in a sty."
Such transparent similes pose no problems in understanding to the western reader.
2.Allusions
The occurrence of allusions, however, is more challenging. Not only does the translator of Zefzaf
have to cope with the usual linguistic difficulties of translating from such a foreign language as
Arabic, but he also has to handle different references and allusions. In some of its parts, the text of
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this story is interspersed with diverse references: Qu'ranic, historical and cultural. The following
excerpts illustrate this point:
"How many strange things the human body carries without our being aware of them! There are two
angels for example, one on the right shoulder recording the good deeds and the other on the left
recording the bad deeds. The human body may also be inhabited by devils, and in this body there is
also a spirit whose essence we cannot know since it is from a command of the Lord."
In this excerpt, there is more than one allusion. The reference to demons possessing human bodies
is almost a universal superstitious belief shared in many cultures and is in no need of explanation.
The other two references to the angels and the spirit, however, are more Islamic in their nature and
the English reader needs to be made aware of their scriptural origins: "When the twin keepers
[angels] receive him, the one seated on his right, the one on his left, each word he utters shall be
noted down by a vigilant guardian" (Surah 50, verse 17). And "They ask you about the spirit, say:
"The spirit is from a command of my Lord and I have only given you [people] a small amount of
the knowledge" (Surah 17 verse 85); Qu'ran (trans) Dawood 2000).
These references, and other similar in nature, are part of the prior cultural knowledge taken for
granted by the author writing for a predominantly Muslim Arab audience. To give the closestapproximation of the source language, therefore, it was necessary to opt for 'glossing' or using
explanatory footnotes. Here is another example with an historical reference that also requires the
use of a footnote:
"When they divorced, he didn't think she would do that, but he soon knew that a woman is capable
of doing anything. Didn't she cause Adam to be dismissed from Eden and waged a war against Ali
(May God be pleased with him)?"
The first reference to Adam and Eve in Eden is a biblical one and needs no commentary to the
western reader. The second allusion, however, derived from Islamic history, might be a vague one
to the western reader. It refers to A'ishah, one of Prophet Muhammad's wives and daughter of his
first caliph (successor). She played a significant role in supporting those who were fighting against
the fourth caliph Alia revered figure in Islamic history especially for the Shiite sect. These
cultural and historical allusions give a certain density to the language and need to be explicated in
the translation to bring forth the richness of the text for the new readers. Footnotes, however, can be
rather intrusive, and, therefore, their uses were minimized as much as possible. Sometimes,
explanatory notes were deemed unnecessary or were integrated into the body of the text. The
following citation is an example:
"His wife was pretty, and he used to buy her glasses, pottery, sweets and rabbits slaughtered and
live. And sometimes he even preferred her to his two young children. But she used to hit him, beather cheeks and thighs [as some women do when they mourn their dead]."
The cultural reference to a husband buying pottery and rabbits slaughtered and live as gifts to his
wife are indicators of the local culture. Keeping this reference adds a foreignizing fidelity and gives
the original flavor of a different culture. The reference does not need a footnote, however, since it is
clear from the contextual surroundings. The second reference is to the custom of some women in
the Middle East who beat their cheeks and thighs as an ultimate sign of sadness when they are
mourning their dead. The bracketed note was inserted in the text to ensure that the significance of
this humiliating act on the part of the wife is not lost to the western reader.
1. It is a great challenge dealing with a language that has a different feel and nuance embeddedmore in culture than in literal meaning, but I hope that this reconstruction of the translation
process sheds some light on some of the linguistic and cultural issues that might be
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encountered in literary translation in general and from Persian or Arabic into English in
particular.
On the Theoretical Frameworks of Postcolonial Criticism in literature
It is well-known that after Bill Ashcroft, Gareth Griffiths and Helen Tiffins (1989) much-citedsurvey of postcolonial literature and criticism, The Empire Writes Back, the field has been one ofthe most fertile areas in literary studies. In fact, in many ways this study pointed the way in
postcolonial studies with its positive comments on the major names discussed in this section and its
final welcoming of "powerfully subversive general accounts of textuality and concepts of
literariness" (Ashcroft et al. 1989: 194). Of course, Ashcroft and others had a number of
predecessors - say, from Frantz Fanon to Edward Said in theory (and criticism) and from Chinua
Achebe to Ngugi wa Thiongo in literature and criticism -, who paved the ground for the boom in
this decade (see e.g. Walder 1998).
But perhaps the field has been most strongly moulded by three theorists and critics, sometimes
facetiously referred to as "the Holy Trinity" of postcolonial criticism: Henry Louis Gates, Jr.,Gayatri Chakravorty Spivak and Homi K. Bhabha - here mentioned in their possible ascending
order of significance (according to which they are given space below). Understandably, all three are
major names, but as one of the leading scholars in African-American literary criticism Gates has
primarily had an impact on his own area of specialization. Similarly, perhaps Spivaks combination
of postcolonial criticism and feminism has been most evident in analyses of race and/or nationality
from feminist and "subaltern" perspectives. Thus, one could argue that Bhabha has played a central
role in recent postcolonial literary studies, since his view of the key concept of hybridity has largely
informed the postcolonial debate of the late 1990s.
Since these three scholars have exerted a considerable influence on the theory and practice of
postcolonial criticism and later - directly or indirectly - on postcolonial translation studies, their
theoretical starting-points should be examined.
For a long time Gayatri Spivak was primarily known as the translator of DerridasDe la
grammatologie into English and, by prefacing her translation with a lengthy, insightful introduction,
she proved to be one of Derridas most sympathetic readers in (American) academia. She has gone
on to develop a critical account of the multiple alliances - gender, national, racial, class,
professional - of multicultural people, such as (e)migrants, taking herself as an example (female;
Bengali/American; middle-class; academic). In doing so, she has made use of both Derridas work
and that of French feminism, largely based on poststructuralist theory. This is evident in many
essays and interviews as well as in her major workIn Other Worlds. Essays in Cultural Politics(1987/1988). She describes her theoretical alliances as follows: "most critical theory in my part of
the academic establishment (Lacan, Derrida, Foucault, the last Barthes) sees the text as that area of
the discourse of the human sciences [...] in which theproblem of the discourse of the humansciences is made available" (Spivak 1987/1988: 77). In typical poststructuralist fashion this
emphasis on textuality is presented - hedgingly, but still - as an attack on allegedly naive, liberal-
humanist and positivistic conceptions.
"To my way of thinking, the discourse of the literary text is part of a general configuration of
textuality, a placing forth of the solution as the unavailability of a unified solution to a unified or
homogeneous, generating or receiving, consciousness. This unavailability is often not confronted. It
is dodged and the problem apparently solved, in terms perhaps of unifying concepts like "man," theuniversal contours of sex-, race-, class-transcendent consciousness as the generating, generated, and
receiving consciousness of the text." (Spivak 1987/1988: 78)
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In The Location of Culture Homi Bhabha (1994) relies at least as heavily on poststructuralist
theory, especially on Jacques Lacan, Derrida and Barthes (in this order, perhaps, since he considers
himself primarily a psychoanalytic theorist). Bhabha (1994: 64) chooses "to give poststructuralism a
specifically postcolonial provenance" in order to answer the later Terry Eagletons call for a "theory
of the subject, which is capable in this dialectical way of grasping social transformation as at once
diffusion and affirmation, the death and birth of the subject" (quoted loc.cit.). Characteristic of
Bhabha is his use of abstractions, such as the subaltern instance, otherness and hybridity, and when
at times the subject does exist as something approaching a real-life agent it is prevalentlytextualized in the most abstract forms with a questionable argumentative logic. As he puts it in his
perhaps most widely anthologized essay, "The Other Question. Stereotype, discrimination and the
discourse of colonialism":
"The construction of the colonial subject in discourse, and the exercise of colonial power through
discourse, demands an articulation of forms of difference - racial and sexual. Such an articulation
becomes crucial if it is held that the body is always simultaneously (if conflictually) inscribed in
both the economy of pleasure and desire and the economy of discourse, domination and power."
(Bhabha 1994: 67)
As yet I have not even mentioned the well-known fact that in many other academic quarters, such asphilosophical and empirical aesthetics, historiography and sociology, the very underpinnings of
poststructuralism have been severely criticized for more than two decades (despite the fact that
poststructuralism - at times broadly termed postmodernism - has had a foothold in some niches of
these fields). This critique has - as far as I know - never been adequately answered (and, most
likely, cannot be). In brief, poststructuralism mainly rests on:
(1) A conservative notion of language and a misreading of Saussure (see Tallis 1988/1995);
(2) An (elitist) exaggeration of indeterminacy in meaning-making;
(3) An autonomous, a gentles textuality and intertextuality;
(4) An untenable anti-humanism (neglect of actual author and actual reader/s); and
(5) A constructionist view of man (emphasis on nurture, neglect of nature).
As we have seen in this brief review of three leading postcolonial theoreticians and critics, they
have all largely based their writings on an array of poststructuralist theories. This means, in turn,
that their theoretical frameworks are dubious and that the criticism they - and scholars and students
influenced by them all over the world - produce stands on very shaky ground indeed.
In other words, what we need to recognize today is the complexity of literary communication and
translation. In this endeavor expendable criticism in academic jargon on an untenable theoretical
basis is not just scientifically off the mark; it is also morally dubious pedagogy (if this kind of
writing is endorsed by teachers and scholars) and, ultimately, one of the reasons why literary studies
have been given such a bad name in other academic disciplines. As in all literature, in postcolonial
literature we should be aware of the uniqueness of every work, its context of production, mediation
and reception - and the latter two in diachronic as well as synchronic perspectives (see Pettersson
1999). More specifically, in postcolonial criticism sweeping notions of hybridity are of little use,
since the (post)colonial contexts differ so radically from case to case.
What has brought us to this point is obvious: this century has been one of textuality in literarystudies: from Russian formalism and new criticism to structuralism and post structuralism. All the
theoreticians and critics who endorse the writings of "the Holy Trinity" do so because they too are
steeped in this tradition - which, needless to say, was sorely, needed after the preceding romantic
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biographism and which has produced much of lasting interest. To reiterate, what is called for now
are broader frameworks, which are able to account for originally, mediating, receptive as well as
textual aspects in literary communication - and case studies recognizing this complexity. In this
century notably Marxists, feminists and postcolonial scholars have contextualized their objects of
study; this is why it is particularly deplorable to see how many such (even prominent) scholars have
been swept off their feet by poststructuralist frameworks and jargon.
Postcolonial Translation in Theory and Practice
As we move from postcolonial theory to the theory and practice of postcolonial translation, we see
that much is taken over from the former or from the theoretical frameworks that inform the former.
The most widely discussed and cited translation scholar in the last few years has probably been
Lawrence Venuti (especially Venuti 1995), who advocatesforeignizing(as against domesticating)translation at all costs. First we should note what is obvious: this attitude is at least as old as
Schleiermacher (1813/1992) in translation studies. Another point I have made elsewhere is that
there are, especially in literary translation, instances in which the source text includes features such
as the ones Venuti advocates - "discursive variations, experimenting with archaism, slang, literary
allusion and convention" (Venuti 1995: 310). In such cases perhaps the convention of "faithful" or"invisible" translation Venuti (1992a, 1995, 1998) so despises would better convey the features that
prompted their translations in the first place. What is more, it is at least potentially paradoxical that
the translator should be "visible" and employ "foreignizing" features at the same time, since
foreignizing features, at least in the Schleiermacher tradition (see Lefevere and Bassnett 1998: 7-
10), were primarily introduced into the target text from the source text, not by the translators
invention (on the last two points see Pettersson 1998: 338-339).
The influence Venuti has exerted on translation studies - not least postcolonial translation - has been
widespread enough to warrant scrutiny of his theoretical framework. In fact Venutis major studies
(1995, 1998) include little overt reference to literary theoreticians that inform his work. But in other
fora he has been more outspoken. In his introduction to and selection in the editionRethinking
Translation. Discourse, Subjectivity, Ideology (Venuti 1992b) and in a recorded debate (in
Schffner and Kelly-Holmes 1995), he puts his cards on the table:
"Poststructuralism has in fact initiated a radical reconsideration of the traditional topoi of translation
theory. Largely through commentaries on Walter Benjamins essay The Task of the Translator,
poststructuralist thinkers like Jacques Derrida and Paul de Man explode the binary opposition
between original and translation which underwrites the translators invisibility today." (Venuti
1992a: 6).
A brief review of the theory and practice of postcolonial translation studies quickly reveals theextent to which translation scholars draw on poststructuralism, "the Holy Trinity" (especially
Bhabha 1994), and Venuti (1995). Two of the earliest and most explicitly poststructuralist studies
are Vicente L. Rafaels (1988/1993) Contracting Colonialism: Translation and Christian
Conversion in Tagalog Society under Early Spanish Rule and Tejaswini Niranjanas (1992) SitingTranslation: History, Post-Structuralism, and the Colonial Context. They are lucidly reviewed byDouglas Robinson (1998) in his survey Translation and Empire. Postcolonial Theories Explained.
In fact Robinson (1998: 108-113) presents such a useful four-point list of criticisms of the
frameworks of these two works and Venuti (1995) that I am content to list his points in brief. He
asks:
(a) Whether the impact of foreignizing vs. domesticating translations on a target culture is asdifferent as has been claimed;
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(b) Whether the impact of either type of translation (if such a naive division in fact should be made
at all) is as monolithic as has been supposed;
(c) Whether foreignizing translations are not inherently elitist; and
(d) Whether the stable separation of source and target languages in the assimilating-foreignizing
distinction is tenable.
The importance of these four critical points lies in the fact that Robinson considers the results of
employing theoretical frameworks in translation studies and goes on to suggest that acts of
translation should be contextualized.
Roads to be Taken and Roads Not to be Taken
The above section title probably irks people who feel that translation studies should be past
prescriptive admonitions, since the disciplinary watchword for more than two decades has been
description rather than prescription. But why, then, have so many of the most eminent names in the
field, from Lefevere (1975) to Gideon Toury (1995), continued to offer us various rules and
regulations for translation praxis? What is more, Andrew Chesterman (1998: 226, 227) has recentlysuggested that "a prescriptive statement is simply a form of hypothesis, usually concerning the
desirability parameter", and, if this is the case, then "we should incorporate it [prescriptivism] into
our empirical theory, testing its hypotheses just as we would test any others". Chesterman (1998:
201) also identifies "the shift from philosophical conceptual analysis towards empirical research" as
"the most important trend" in current translation studies, in conjunction with the general movement
from translationalto translatorialstudies.
It is evident that if such a shift is to take place in postcolonial literary translation studies - and such
a shift, I believe, is sorely needed inasmuch as the relevant approaches have been highly theory-
driven since their inception -, then much should be done in order to effect rewarding interaction
between theory and practice. Perhaps the discipline should even be turned on its head: translation
studies could be practice-driven, rather than theory-driven. Since each act of postcolonial translation
has such manifold contextual parameters, perhaps a meticulous study of those parameters would
benefit not only the object of study and possible comparative theorizing, but also lead to a better
understanding of the relevant postcolonial situation and its ties with the (former) colonizing culture
- and other cultures.
Moreover, some ingrained notions in translation rhetoric - especially evident in the work of
poststructuralist scholars but in that of others too - are definitely unhelpful. First, translation is often
employed as an overriding and rather one-dimensional metaphor for interpretation of all kinds.
Second, Lefeveres notion of translation as rewritingis of little help, unless rigidly specified. Third,comparisons of postcolonial literature and translation are certainly of some interest, but should becombined with more enlightening studies of their dissimilarities. In all three cases it is the
complexity of the act of translation and its position in its various sociocultural (etc.) contexts that
should be closely examined.
Despite the fact that this paper has primarily presented a critical review of poststructuralist
frameworks that have extensively informed postcolonial translation studies, let me note what should
go without saying: other frameworks too should be subjected to similar scrutiny. For instance, Eric
Cheyfitzs (1991) The Poetics of Imperialism. Translation and Colonization from The Tempest toTarzan does not draw on poststructuralism but is seriously flawed by the rather common view in
postcolonial translation studies of the precolonial society as a utopia and translation as thecolonizers demonic tool (for a critical reading of Cheyfitz 1991 see Robinson 1998: 63-77, 105-
108).
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Jos Lambert, who for many years has struggled to see translation studies in a more global
perspective, proposed "A Program for Fieldwork" a few years ago. Some of the central points in the
program - the call for "hypotheses on communication principles" together with "microscopic and
macroscopic research" (Lambert 1996: 414) - could certainly be of use in postcolonial translation.
What is more, Lambert (1994: 21) has noted that since "the target pole and - even more - the binary
opposition source/target have been stressed excessively in recent publications, the discussion of the
source-target-transfer aspects of translation research has hardly taken place". This would suggest
that Anthony Pyms (1992) multidimensional approach to text transfer in translation should still bepursued and renewed - and introduced into postcolonial translation studies.
In short, what postcolonial translation studies now need is at least (a combination of) the following:
theoretical eclecticism, so that, for instance, the polysystem,Handlungand Skopos schools could be
made use of; case studies firmly grounded in sociocultural fieldwork; and an interdisciplinary
openness to related work in ethnography, anthropology, sociology, history, linguistics (especially
pragmatics) and literary studies (especially literary pragmatics). This way translation studies might
be able to accomplish what Robinson (1998: 79) - arguing against linguistic equivalence in
translation studies - envisages:
"Translation in its multifarious social, cultural, economic and political contexts is impossibly morecomplex a field of study than abstract linguistic equivalence (which is already complex enough);
but the chance of perhaps coming to understand how translation works in those contexts, how
translation shapes cultures both at and within their boundaries, offers a powerful motivation to push
on despite the difficulty of the undertaking."
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