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madeduringthetranslationprocess(notonlybythetranslatorbutbyallthose
involved,includingthosewhodecidethechoiceoftextstotranslate)are
potentiallydeterminedbyideologicallybasedSTRATEGIESgovernedbythose
whowieldpower.Thesecanbeuncoveredbyanalysingthevarioustargettext
selectionsthatimpactonthetargetreaderwho,nevertheless,generallyand
cruciallyreadsthetextasthoughitwereatransparent,unmediatedrenderingof
theoriginal,moreorlessunaware(oratleastwillinglysuspendingthe
knowledge)thatitisatranslatedtext.Theperceivedtruthstatusofthewordsof
thetargettextcanonlybeuncoveredifthesourceandtargettextsandtheir
paratextualframingsarecomparedsidebyside,eventhoughthemotivationfor
anySHIFTSmayremainopentoconjecture.
Translationstudies’interestinideologyisthusfirmlylinkedtotheconceptof
languageandpowerrelationsandthedistortion,manipulation(Hermans1985a)
or‘REWRITING’(Lefevere1992a)ofthesourcetextandcultureinthe
processoftranslation.ThisinterestisexplainedbywhatGentzlerand
Tymoczko(2002:xviii)calltheinherent‘partiality’oftranslation,itsstatusasan
inevitablypartialrepresentationofthesourcetext.Thetextualandotherchoices
madebythetranslator(s),editor(s),commissionersandotheractorsmustbe
selectiveandthereforealso‘partisan’,sincetheyconditiontheimage,function
andimpactofthetextinthetargetcultureandmayberepressiveorsubversive
(ibid.).
Theideologyoftranslationstrategy
The‘partisan’roleoftranslationishighlightedintheassertionbyPenrod
(1993:39)that‘sincewearealwaysrequiredwhentranslatingto“takea
position”relativetootherculturesandlanguages,wemustaswellremainever
vigilantastothenatureofthepositionassumed’(seeETHICS).Penrod
interpretsintermsofpowerrelationsSchleiermacher’s(1813/1963)
philosophicaldistinctionbetweenwhatarenowknownasdomesticatingand
foreignizingstrategiesoftranslation(seeGERMANTRADITION;
STRATEGIES).However,thedistinctionhasbeenredefinedmanytimesby
manypeople,amongthemBerman(1984)who,writingexplicitlyabout
translationandideology,talksofethnocentricandhypertextualtranslation,and
Venuti(1995a,1998b),whocritiquesthedominant,transparenttranslation
strategiesoftheAngloAmericantradition.Thisdemonstratestheextentto
whichthedebateabouttranslationstrategies(essentiallyliteralversusfree)has
tendedtobeideologicallymotivated,eveninitsmoremodernmanifestations.
Thepracticeoftranslationwasforalongtime,andinsomecasesremains,
deeplyimplicatedinreligiousideology,ascanbeseeninthegrimfateof
translatorssuchasTyndaleinBritain(seeBRITISHTRADITION)andDolet
inFrance(seeFRENCHTRADITION),bothburntatthestake,afate
mirroredinthetwentiethcenturybytheassassinationoftheJapanesetranslator
ofSalmanRushdie’sSatanicVersesandthesubsequentrefusalbyother
publisherstoproduceatranslation.Inmanyinstances,literaltranslation,ornon
translation(seeQUR’ĀN),ofreligiousandothersensitivetextsintraditions
suchastheArabicormedievalEuropeanwasanattempttopreventwhatwas
seenasapotentialsacrilegiousdistortionofthesacredwordofGod.
Whiletheextremesofliteraltranslationattempttofixandcontrolmeaning,the
deconstructionistswouldclaimthatalldeviationsarepermissible,needingonly
themotivationofanideologytojustifythem,becausethereisnooriginaltobe
copiedandbecausethe‘violenthierarchy’whichgivesprimacytothesource
textcanbeoverturnedinfavourofthetargetscheme(see
DECONSTRUCTION).Iforiginalmeaningdoesnotexistandiftheworklives
onintheendlesslydeferredmeaningoftheplayofthesignifier,thenvarious
formsofADAPTATIONbecomejustifiedasthemaintranslationtechniques
(seebelow).
Aswellas(andperhapsevenmoresothan)thetextualpracticesoftranslation,
ideologyrevealsitselfinrecontextualization,theuseofparatextualdevicessuch
asprefacesandothermaterialwhichframethetext(Baker2006a,2007),and
inthepolicychoicesofthosewhocontrolthepublicationprocess.Thelatter
includethedecisionofwhethertocommissionandpublishatranslationornot.
Inthemostobviouscasesofideologicalmanipulation,thereisaconcerted
policy:thus,inGermanyfrom1933to1945therewasaclearideologybehind