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Ethics
Ethicalpracticehasalwaysbeenanimportantissuefortranslatorsand
interpreters,thoughhistoricallythefocusofconcernhasbeenthequestionof
fidelitytothespokenorwrittentext.InaspecialissueofTheTranslator
publishedin2001,Pymdeclaredthattranslationstudieshad‘returnedto
questionsofethics’(Pym2001a:129).Helinkedthisresurgentinteresttoa
wideningoftheparametersoftranslationtoincludethetranslator’sagencyand
toamovewithinthedisciplineawayfromthedominanceofthedescriptivist
paradigmtowardsglobalizingtrendsthatdemandincreasedattentionto
processesofcrossculturalcommunication(seeGLOBALIZATION;
DESCRIPTIVEVS.COMMITTEDAPPROACHES).Inthesamevolume,
Chestermanidentifiedfouroverlappingtheoreticalmodelsof,ororientationsto,
ethicalpractice:representation,service,communicationandNORMS.Healso
highlightedtheimportanceofsuchmodelstoprofessionalcodesofethicswhich
guidedbestpracticeacrossarangeofcontexts(Chesterman2001).In2004,a
volumededicatedtothethemeoftranslationandethicsappearedasaspecial
issueofTraduction,Terminologie,Rédaction(Fiola2004),inwhichmanyof
thediscussionsinitiatedinPym’svolumeweredevelopedfurther.And2005
sawthepublicationofNation,LanguageandtheEthicsofTranslation
(BermannandWood2005),acollectionofessays,severalofwhichhad
translationethicsastheirprimarytheoreticalfocus.
Pym’sdeclarationin2001coincidedwiththebeginningofapost9/11eraof
globalpolitics,thussparkinganevengreaterawarenessamongsttranslators,
interpretersandtranslationscholarsofthesignificanceofethics.Thenewera
threwtheissueofconflictingbeliefsandvaluesamongsttheproducersand
receiversofspokenandwrittentexts,andtheirrelationshiptosocial,economic
andpoliticalpower,intosharprelief.Drawingoninsightsfromarangeof
disciplinarybases,includingphilosophy,sociology,anthropology,literary
theory,narratologyandlegalstudies,scholarsoftranslationhaveincreasingly
identifiedquestionsofethicalresponsibility,socialactivismandpersonalintegrity
asurgentissuesthatmustbeconsideredcentraltoacademicandnonacademic
pursuitswithinthefield.Despiteagrowingcommitmentamongstgroupsof
translationscholarsandpractitionerstoaddresssuchquestions,however,we
havenotbyanymeansreachedaclearunderstandingoforagreementabout
whatan‘ethical’approachactuallymeansinthecontextoftranslationtheoryor
practice,ortheconstructionofthefielditself.
OneoftheearliestattemptstoelaborateanethicsoftranslationwasAntoine
Berman’sL’épreuvedelétranger:Cultureettraductiondansl’Allemagne
romantique(1984),whichappearedinEnglishtranslationin1992.Berman
developedacritiqueofthekindofliterarytranslationsthatoperatedonthe
sourcetextthroughethnocentric,annexationistorhypertextualmethods,
deformingthetextandsacrificingitspoetics.Heviewedsuchactsasinevitable
submissionsonthepartofthetranslatortounconsciousforcesthatcaused
translationtodeviatefromitsessentialaim–thatofallowingreaderstoreceive
thetranslatedsourcetextasforeign,theOtherasOther.Bermanoffereda
psychoanalytic/textualmethodthroughwhichtranslatorsandtranslationscould
befreedfromthedeformingtendenciesthatworkedagainstamoreopen
confrontationbetweensourceandtargetlanguage,amethodthatboth
embracedthenotionofan‘original’meaningandsoughttorestoretheoriginal
meaningofthesourcetexttoitstranslation(cf.DECONSTRUCTION).
Venutihasworkedwiththeseideastoo,forexample,inhisdistinctionbetween
domesticatingandforeignizing(laterminoritizing)translations(see
STRATEGIES)andinhisfocusonthetranslator’sinvisibility(Venuti1986,
1995a,1998b).LikeBerman,andSchleiermacherbeforehim,Venuti
advocatestranslationtechniqueswhichchallengestrategiesoffluencyand
fidelity,arguingforapproachestotranslationthathighlightthedifferences
betweensourceandtargetlanguageandculture.UnlikeBerman,however,and
drawingonDECONSTRUCTION,Venutisupportsanapproachtotranslation
whichallowsthetranslatorgreaterfreedomtoplaywithmeaningsintheoriginal,
intheprocesschallengingtheverynotionofanoriginaltext.Hisethical
approachcallsforspecificpoliticalandstylisticpracticesintranslation.Inthis
sense,hechallengesthedescriptivisttendencytorefrainfromanevaluationof
translationsasgoodorbad,correct