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todiscursivestructures,totheincidenceoflanguagemechanismsonthoughtand
realityformation’(Lewis1985:42).Venutiadvocatesforeignizingtranslationas
ameansofresisting‘ethnocentrismandracism,culturalnarcissismand
imperialism’andpromoting‘democraticgeopoliticalrelations’(1995a:20).
NiranjanafollowsWalterBenjamininadvancingextremeliteralismasthe
preferredmodeoftranslation,optingforatypeofinterlinear,wordforword
translationwhich‘providesaliteralrenderingofthesyntax’,‘lovinglyandin
detailincorporatestheoriginal’smodeofsignification’,and‘holdsbackfrom
communicating’(1992:155).Spivaksimilarlyarguesthatthetaskofthe
translatoris‘tosurrenderherselftothelinguisticrhetoricityoftheoriginal
text’(1992b:189),ataskthat‘holdstheagencyofthetranslatorandthe
demandsofherimaginedoractualaudienceatbay’(ibid.:181)andconfines
thetranslator,mostofthetime,tothepositionof‘literalistsurrender’(ibid.:
190).Overtheyears,thecallforadoptingforeignizingtranslationshasthus
becomecloselyassociatedwithpostcolonialtranslationdiscourse,butits
effectivenessandtheoreticalunderpinningsremainopentoquestionformany
scholars(Robinson1997a:107–13;Dharwadker1999;Tymoczko2000a,
amongothers).
Becausetheultimategoalof‘decolonized’and‘decolonizing’translationisto
understandotherculturesontheirownterms,theconceptof‘thicktranslation’,
developedbyAppiah(1993)andappliedbyanumberofscholars(Wolf2003;
Hermans2003;Cheung2004/2007;Sturge2006),hasnaturallyproved
appealing.Thicktranslation‘seekstolocateatext(i.e.thetranslation)inarich
culturalandlinguisticcontextinordertopromote,inthetargetlanguageculture,
afullerunderstandingandadeeperrespectofthecultureoftheOther’(Cheung
2004/2007:3).Inthicktranslation,anattemptismadetogobeyondtranslating
anindividualtext;theaimistoactivatemuchofthetraditionbehindthetext
throughaprocessoflayeredcontextualization.
Postcolonialtranslationismainlyconcernedwithpreservingthealterityof
dominatedlanguagesandcultures.Whenitcomestothetranslationof
dominantlanguagetexts,thetaskofthepostcolonialtranslatorisoften
reformulatedasoneofresistingneocoloniallinguisticandculturalhegemony.
Jacquemond(1992:156)maintainsthatinthepostcolonialmomenttranslation
shouldbesituatedwithintheframeworkofan‘Occidentalism’,thatis,western
intellectualproductionshouldbesifted,appropriatedandnaturalizedinthe
serviceofdominatedlanguages/cultures.InBrazil,asimilarpostcolonialpoetics
oftranslationhasbecomeknownmetaphoricallyas‘cannibalism’:cannibalistic
practicesvaluecreativetranslationofforeigntextsonlocalterms,sothatforeign
nourishmentcanbeabsorbedandcombinedwithone’sownforgreatervitality
(Vieira1999).
Strengthsandlimitations
Duringthepasttwodecades,postcolonialstudiesoftranslationhaveredefined
ourunderstandingoftranslation,particularlyitsrelationtopower,ideologyand
empirebuilding.Inadditiontoexposingtheshamefulhistoryofexploiting
translationtojustifyandmaintaincolonialdominance,postcolonialstudiesof
translationhavealsobeeninstrumentalinexploringvariouswaysofputting
translationattheserviceofanticolonialanddecolonizingagendas.
Nevertheless,postcolonialstudiesoftranslationarenotwithouttheirlimitations.
Ifpostcolonialapproachestotranslationwerebornoutof‘anthropology,
ethnographyandcolonialhistory’(Robinson1997a:1),theyhavebeenslow
andreluctanttocuttheirumbilicalcord.Thefourmajortheoristsdiscussedin
Robinson’s(1997a)surveyofthefieldarepostcolonialscholarswho‘findlittle
inthefield(oftranslationstudies)toholdtheirinterest’(ibid.:2).Whatallows
Robinsontobringthemtogetherandpresentthemaspartofthetranslation
studieslandscapeisacommoninteresttheyshareinusingtheterm‘translation’
metaphoricallyforavarietyofcolonialtransactions:forAsad(1986),
anthropologicalrepresentationofculturesisaformof‘translation’;forRafael
(1988),Christianconversionisanactof‘translation’;Cheyfitz(1991)applies
theterm‘translation’totheintroductionoftheEuropeanconceptofproperty
rightinordertolawfullydispossessAmericanIndians;andNiranjana(1992)
similarlytreatstheOrientalistinterpellationoftheIndiansintocolonialsubjects
asanactof‘translation’.Whencolonialismitselfisseenasahuge‘translation’
project,