Post-Colonial Approaches to Translation Studies: An Overview

University of Wah Journal of Social Sciences

Volume 3, Issue 2, Dec 2020, pp. 86-103

Post-Colonial Approaches to Translation Studies: An Overview

Farzana Ilyas1, Dr. Shahid Hussain Shahid2

Article History: ABSTRACT

Received: In this new age, translation studies draw more interest as the trend grows.
21 Dec, 2020 Postcolonial Theory identifies a body of thinking that is generally concerned
with the political, aesthetic, technological, historical and social impact of
Accepted:
European colonial rule across the world from the 18th to the 20th century. This
01 Jan, 2021 study aims to spot the postcolonialism focusing on a variety of its translation
approaches. It traces two parallel lines of the puzzle over translation. One of
which focuses on unequal power relations between cultures, and the second
one distinguishes post-colonial translation approaches by analyzing
intercultural interactions in environments characterized by uneven power
relations. The two lines mainly contributed to illuminate the role of power in
the production and reception of translations. However, it is not clear that the
post-colonial paradigm can be extended to multiple interlingual interactions
with a marginal difference of power relations. Postcolonial approaches are
mainly concerned with cultural translation, power, and hybridity, which are
figuratively interpreted as a transition between cultures, and have had little
respect for language concerns. Whereas, translation studies emphasize on the
standard of translation as a linguistic observe that requires intercultural
mediation.

Key Words: Postcolonialism, European colonialism, postcolonialism in

translation studies, approaches, the cultural turn, power turn, Hybridity

1. Introduction

In recent years, postcolonialism has drawn the interest of many translation scholars.
While its in-depth scope is largely approximate, postcolonialism is commonly used to
include studies of the history of previous colonies; studies of powerful European empires;
resistance to trustee interests; and, more broadly speaking, studies of the outcome of the
imbalance of power relations between colonized and beginners as well. (Mambrol, 1999,
“Post-Colonial Translation: Theory and Practice”). The subsequent crossover between

======================================================================
1. Department of English, Lahore Leads University, Lahore- Pakistan
2. Department of English, Lahore Leads University, Lahore- Pakistan
Post-Colonial Approaches to Translation Studies: An Overview

completely different modern disciplines is often seen Simon and Lefevere essays appear in
the collections of post-colonial translation writings, and Simon himself has an intensive
relationship with the post-colonialist Spivak (Mambrol, 1999, “Post-Colonial Translation:
Theory and Practice”). Spivak's seminal article, 'The Politics of Translation,' (19992/2003),
draws together feminist, post-colonialist, and post-structuralist approaches (Mambrol, 1999,
“Post-Colonial Translation: Theory and Practice”). Tensions between the different
approaches are highlighted with Spivak speaking out against Western feminists who want
feminist literature from outside Europe to be converted into the language of power, English.
Such translation, read in Spivak, is widely articulated in 'translates,' which eliminates the
identity of politically less powerful people and cultures:

In the act of wholesale translation into English, there can be a betrayal of the
democratic ideal into the law of the strongest. This happens when all the literature of the
Third World gets translated into a sort of with-it translates so that the literature by a woman
in Palestine begins to resemble, in the feel of its prose, something by a man in Taiwan.
(Mambrol, 1999, “Post-Colonial Translation: Theory and Practice”).

The question posed in any reader's mind is how post-colonialism came into being.
The reason is that as people travel, they carry with them their languages, their cultural
traditions, and their systems of belief. Hence, their interactions with ‘others’, ultimately
require some sort of translation.

Although such debates are superficial in each linguistic and cultural sphere, there
should be a good deal of interest at this time in the theory and practice of translation. This
interest has grown in two nominally distinct but connected areas. One of which can loosely
be termed as post-colonial theory, and the other as translation studies. Both have steadily
gained popularity over the last decades of the 20th century. However, significant differences
in post-colonial approaches in the way translation is perceived and in the way translation
terminology is being used, have triggered some students to see these areas as unfriendly to
each other (Ivison,2020). This study tracks these two distinct lines of theorizing on

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translation and postcolonialism, and examines how research is actually progressing towards
greater convergence between them – integration that provides promising new possibilities
for each area in the long run. (Bassnett 2016, Postcolonialism and/as Translation).

2. Translation Study

The term 'translation' has several meanings. It can mean a product (translated text)
or a procedure (act of translating). The 'translation process' between two different written
languages includes the translation of the original text from the 'source language' (SL) to the
'target text' (TT) in a different verbal language or 'target language'(Li). Translation study
means that “Language studies could be a scholarly interdisciplinary involved with the
formal analysis of language, definition, and localization theory, rationalization, and
implementation. Translation Studies as associate interdisciplinary borrows plenty from the
various fields of analysis that facilitate translation” (Holmes, 1998).

Munday describes the translation process as "translating the original written text
(source text or ST) or the original verbal language (source language or SL) into a written
text (target text or TT) in a different verbal language (target language or TL)" (Holmes,
1998).

According to Oh, J.C. Catford (1965), translation may be described as replacing

textual material in one language (SL) with identical textual material in another language
(TL).

The 'source text' is the original document you need to translate, and the 'target text'
is the actual translated document. 'Source words' refers to the number of words in the
original language and 'target words' refers to the number of words in the converted
document. In plain terms, the source language is the language to be translated, e.g., the
source language is Urdu when it needs to be translated into English (Ivison, 2020).

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Post-Colonial Approaches to Translation Studies: An Overview

3. Postcolonialism

The other major focus of the study is post-colonialism. Postcolonialism is an

empirical study of the cultural history of settlement and imperialism based on the human
consequences of inhabited individuals and their lands being ruled and oppressed.
Postcolonialism may be an important academic examination of the history, culture,
literature, and discourse of Western imperial dominance. As such, postcolonialism is a
response to or deviation from colonialism in the same sense that postmodernism is a
response to modernism. The word postcolonialism itself is modelled on postmodernism in
which it shares some ideas and practices (Nair, 2017). The term depends on the genre,
expressing certain thoughts and forms, and can be seen as a response to or deviation from
exploitation in the same sense that the genre might be a reaction to modernism. (Nair, 2017).

The "post" prefix of the "post-colonial concept" has been carefully discussed, but
it has never indicated that colonialism has ended. Indeed, many post-colonial concepts are
concerned with the residual styles of colonial authority since the formal end of the Empire.
Other kinds of post-colonial concepts are freely seeking to assume a future after colonization
which has yet to come into existence (Bassnett, 1999).

Chan indicates that "postcolonialism" as a concept should be used quite widely to

refer to the issue of positionality—where one position oneself in relation to current ways of
viewing truth (Gouanvic, 2018). Chan considers the two positions adopted by the Chinese
translation theorists and translators which refer to the cultural influences of the West. A
clear tradition rejects the incorporation of Europeanized structures and expressions into the
Chinese language believing that they would contribute to the eventual contamination of the
language.

However, additional counter-arguments have recently demonstrated the resilience

of the language. Chan illustrates how these various places are established within translation,

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translation theory and cultural theory. Jointly, moreover, he reveals that these discussions
take up problems pretty much the same as those involved with post - colonialism. The
connection between linguistic theory, cultural theory and therefore the historical and
political context of China's complex relations with the West should be understood within
the context of Chinese cultural history. Chan remains vigilant to use post-colonial theory as
an example though. The distinctiveness of the Chinese case forces one to revise the criteria
within the postcolonial theorizing feature (Gouanvic, 2018).

Postcolonial methods were mainly concerned with cultural translation, i.e.,

Translation interpreted figuratively, as a transition between cultures, and had little respect
for language issues. Whereas, translation studies emphasized the standard of translation as
a linguistic observe requiring intercultural mediation (Hudson & Leftwich, 2014).

4. Postcolonial Translation Studies

As translation studies grew, lines of inquiry investigating the connection between

gender and translation; power dynamics and translation; and economic process and
translation have proliferated. The post-colonial translation emerged as an extra big line. One
of the issues of post-colonial translation research, as pointed out above, is the unequal power
ties between cultures and so on between languages (Susan, 2016). This has eventually
resulted in a one-way traffic in translations since in the colonial period there has been a
tendency for literary texts to be translated into European languages for use by European
readers, essentially foreclosing the prospect of mutual exchange. Translation from European
languages in this period within the core missionary activity, the Bible, and entirely new
religious texts were the main translations (Bassnett, 1999). Consequently, the strategic
aspects of translation here are put into bold relief. Maria Tymoczko, as cited in (Shamma,
2009), sees post-colonial translation theories as a means of providing "an exit from the
textualized world of French criticism and a return to sensible expertise, significantly once
the sensible expertise can make compelling appeals for engagement and action, as will
things of peoples battling underprivileged positions" (Shamma, 2009).

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Post-Colonial Approaches to Translation Studies: An Overview

The questions of engagement, action and struggle are indeed central. Since, due to
their complicity in the systems of coercion, exploitation and colonial administration, issues
of illustration and interaction with the opposition have gained an oppositional rebellion
character. Herein, it is sometimes argued, the strengths still lie because of the shortcomings
of post-colonial translation methods (Shamma, 2009).

5. Postcolonial Approaches to Translation Studies

Postcolonial approaches originated in the U.S.A. and kingdom academies in the

19th century. Source and target cultures are designed as substantially one-of-a-kind, but
comparable cultural structures though have greater or less equivalent power to make and
control the paintings of the translator to meet a ‘goal-cultural need’."

Eighties, as a locality of an even broader surge of new and politicized fields of

humanistic analysis, is notable for feminism and racism. (Ginna Wilkerson, 2013). The post-
colonial principle has contributed to the system that we prefer to study texts, the manner that
we tend to interpret national and global histories, and the way in which we appear to perceive
the political implications of our know-how as students (Robinson, 1998). The eighties as a
locality of an even bigger wave of the latest and politicized fields of humanistic inquiry,
most significantly feminism and important race. (De La Garza & Ono, 2015). Despite
frequent viewpoints from outside the domain (as well as within it), post-colonial approaches
remain one of the core forms of human questioning that is important in the world. According
to the theorizer, translation has long become a website for the perpetuation of unfair power
relations between peoples, races, and languages. Totally different approaches inside cultural
contexts expand the reach of translation studies and have pushed them to the next level and
flourished in the nineties (Steinmetz, 2014). The eventual goal of post-colonialism is
accounted for and opposing the remaining effects of colonialism on cultures (Chousein,
2013). Robert Young observes the political, social, and cultural aftereffects of
decolonization by donating situations, experiences, and indication rather than investigate
the abstract theory (Young, 2003).

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Since many translation scholars are concerned in many respects with both theories
and approaches to translation in a post-colonial context, the post-colonial translation study
takes many forms. Some are based on the philosophy and experience of translation from an
Indian perspective. For example, in Gayatri Spivak's essay ‘Can the Subaltern Speak?’
(1988) and her book ‘Outside the Teaching Machine’ (1993), as well as Tejaswini
Niranjana's book ‘Siting Translation: History, Post-Structuralism and the Colonial Context’
(l992). Others take the translation of Irish literature as a subject. For example, Michael
Cronin's Translating Ireland (1996) and Maria Tymoczko's Translation in a ‘Post-Colonial
Context: Early Irish Literature in English Translation’ (1999). Likewise, several projects
involving the discovery and celebration of history, both cultural and linguistic, e.g. Samia
Mehrez ‘Translation and Postcolonial Experience: the Francophone North African Text'
(1992).

Another significant post-colonial translation movement originated from Brazil

with the literary work of the de Campos brothers and later Else Vieira. Those works are
regarded as 'cannibalism,' standing for the experience of colonization and translation by
female translators of the Canadian project such as Sherry Sim (Routledge, 2001).

6. Cultural Turn

Distinct from post-colonial concept and practice, however parallel it might be,
cultural anthropology has also been an increasingly popular form of translation terms in the
last few years of the 20th century. The term 'cultural translation' has come into vogue here
each as a particular way of fostering a dialogue of complicated approaches in which
anthropological researchers have been entangled, as well as a form of rhetorical (and in turn,
all too often easy) catch-the-serious approach to understanding more than one signaling
system throughout and across cultural boundaries, wherein several differentiating elements
had been at work (Bassnett & Trivedi, 2012). In 1990, Susan Bassnett and André Lefevere,
two distinguished researchers of translation studies, exquisitely declared what had been a
few times below the "cultural turn" of translation studies. In short, they visualized that

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neither the word, nor the text, however the culture becomes the operational unit’ of
translation" (Lefevere & Bassnett, 2016). In modern western translation research, every
cultural college, diagrammatic by Andrew Lefevere and Susan Bassnett, and polysystem
college, has grown! Tamar Even-Zohar and Giden Tory, once described the cultural level
of translation and expressed their understanding of the effect and restriction of the translated
text in the objective way of life and on the wider issues of context. Thus, "translating"
becomes a challenge when negotiating the norms of one tradition in the phrases of another's
norms (Profile, 2007). Supply and target cultures are designed as substantially one-of-a-
kind; however, equal cultural structures may have greater or less equal control to create and
handle the paintings of the interpreter to fulfil the goal-cultural needs.

As previously acclaimed, the cultural turn in translation studies has broadened the
boundaries of analysis of translation from narrowly linguistic to socio-cultural (Bassnett,
1999). The cultural turn served the function of conveying philosophical issues back to the
debate on translation which represented a straightforward break from earlier strategies of
treating translation centered on decontextualized concepts of loyalty and precision
(Mambrol, 1999).

Translation history research has shown, however, that translators have exploited
texts for the benefit of the receiving population. Particularly, translations from non-
European languages into European languages have been produced and mutual discrepancies
or areas in national literary histories have been discovered. Study of the history of translation
has shown, however that translators have exploited texts for the benefit of the receiving
community, particularly as translations from non-European languages into European
languages and jointly exposed gaps or places in national literary historiography that would
be dealt with solely through recognizing the importance of translation in particular.

Spivak's work, however, is representative of cultural studies, and in particular post-

colonialism has focused on translation, international and structural topics over the last
couple of decades. The relation between colonialism and translation is in the center of the

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argument that the translation has played a vigorous role within the established method,
associating degrees in the distributive and ideologically oriented representation of the
inhabited populations. (University, Purdue 1990, Post-Colonial Criticism).

A comparison that feminist theorists have drawn between the traditional male-
driven interpretation of translations and the ladies, thus, has been used by the colony as a
related degree imitative and inferior travel copy whose suppressed identity has been
overwritten by the colonizing (Routledge, 2001).

The key accomplishment of post-colonial studies has been their discovery of the
dependent relation between language and culture within the colonial context. However, they
uncover Western translation practices that have been publicized, sponsored, and perpetuated
by colonial enlargement (De La Garza & Ono, 2015).

In an article in 1978, the Israeli scholar Itamar Even-Zohar noted that there were
times when a great deal of translation activity had taken place and different periods when
extraordinarily little to nothing had been translated, and that certain cultures had been
translated over others (Bassnett & Trivedi, 1999).

7. Power Turn

The "power turn" in Translation Studies links with broader studies in politics,
culture and society as well as with discussions of translation and gender, post-colonial
theory, and translation ethics. The core intersection of translation studies and post-colonial
theory is power relations. Tejaswini Niranjana's ‘Siting Translation: History, Post-
Structuralism’, and even the Colonial Context portrays the post-colonial picture as still
scored by traveler colonialism' (Niranjana, 1992). She sees the literary translation of the
discourses that 'inform the hegemonic apparatuses that belong to the philosophical system
of colonial rule. Niranjana's emphasis on the approach of translation into English has
generally been used by colonial power to construct a rewritten image of the 'East' that has
returned to reality. It offers alternate explanations of the colonizer's imposition of

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Post-Colonial Approaches to Translation Studies: An Overview

philosophical principles. They range from missionaries who run colleges for the colonized,
and who worked together as linguists and translators to ethnographers who documented
native language grammars. Niranjana sees all these teams as 'participating in the
monumental project of assortment and codification based on the colonial power' (Niranjana
1992, p. 34). Specifically, it targets the role of translation inside this power structure:

“Translation as a observe shapes, and takes form among, the asymmetrical relations
of power that operate below using. (Niranjana, 1992: 2) what is more, she goes on to criticize
translation studies itself for its mostly western orientation and for 3 main failings that she
sees ensuing from this” (pp. 48–9):

(1) Until recently, translation studies have not considered the issue of the power gap between
entirely different languages.

(2) That the ideas underlying a lot of Western translation theory are corrupted ('its notions
of text, writers, and the means which are based on a simple, naively figurative theory of
language').

(3) That the 'humanistic enterprise’ of translation needs to be questioned since translation
into the language of western philosophy builds a conceptual picture of colonial dominance
within the colonial context (Niranjana, 1992). Niranjana writes from an avowed
poststructuralist viewpoint. This overlap is representative of the relationship between the
different facets of cultural studies and the mechanism by which they communicate with
translation studies. There is no question that these conceptualizations, original and
stimulating as they are, are profoundly affected by the cultural and political contexts in
which they are based. In any case, we have a colonial policy that emphasizes, as it were,
discursive subjugation by translation and vocabulary.

However, one wonders if a similar strategy of resistance that Rafael and Bhabha,
as cited in Shamma, (2009), would have some effect on a believing power that has little

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interest in converting the settled to its own culture, but only in appropriating their land,
taking their property, and exploiting it for material advantage.

Despite these difficulties, the issues of the first seminal studies are still of interest
to students to explore the origins and consequences of colonial power. Even, the unorthodox
feminist criticism of Spivak (e.g., Spivak 1996) is typically paired with Derrida's treatment
of writing for the inscription of distinction as any supply and expression of the demand for
influence with a focus on the intrinsic aggression of those inscriptions and the 'deferrals' of
which are inherent in their constituent texts and narratives (Susan, 2016).

8. Hybridity

Another unique approach to post-colonial studies is their interest in hybridity. At

the simplest stage, hybridity applies to any fusion of the East and West cultures. Colonial
and post-colonial literature, most generally refers to colonial subjects from Asia or Africa
who have sought a synthesis between eastern and western cultural qualities. For one
function, Bhabha offers the associated degree mixture of definitions: (Huddart, 2006).

"Hybridity is the sign of the productivity of colonial power, its shifting forces and
fixities; it's the name for the strategic reversal of the method of domination through the
disclaimer. Hybridity is the reassessment of the assumption of colonial identity through the
repetition of discriminatory identity effects. Hybridity is that the name of this displacement
of import from image to sign that causes the dominant discourse to separate on the axis of
its power to be representative, authoritative. [---] [Hybridity] isn't a third term that resolves
the stress between two cultures, or the two scenes of the book [of English colonial fiction]
in a very dialectical play of ‘recognition’. [---] Hybridity reverses the formal method of
disclaimer so the violent dislocation of the act of settlement becomes the state of colonial
discourse" (Bhabha, 2006).

Chan, (2010) distinguishes hybridity into three forms of translation.

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(a) Linguistic hybridity, with phenomena reminiscent of heteroglossia, creolization and

code-switching. One example of linguistic conjugation is the supposed Europeanization of
the Chinese language in the course of the 20th century.

(b) Cultural hybridity shall be seen in the way the translated text combines the components
of each supply and target culture. Settled at the interface between two cultures, translation
is the spot where components originating from various cultural backgrounds cross (Marc K.
H. Chan, 2010).

(c) Generic hybridity is the product of the mixing of discourse forms. In poetry translation
for example, the conventions of the target text (in terms of form of text, rhyming and
metrical patterns) are usually superimposed on the supply text (Farahzad, 2013).

Figure 1.1 https://link.springer.com/chapter/10.1007/978-981-10-0742-2_2

Hybridity has been divided into more sub-categories: racial, literary, and religious

hybridity.

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 Farzana Ilyas, Dr. Shahid Hussain Shahid

1: Hybridity in race: Most East Colonial cultures have their own, localized terms to

describe people of mixed ethnicity, ancestry, and the term "hybrid" is typically not used in

the context of race. (In fact, this concept of victimization may be disrespectful to the people

of mixed ancestry in this way) (Gouanvic, 2018).

2: Literary hybridity: what I call literary hybridity (hybridity in narrative form) is more

significant than what we now prefer to remember as post-colonial literature. In part, simple

trendy literary styles, such as novels and tales, are West-based writing trends, although they

have been rapidly adapted by colonial writers on the African continent and Asia (the first

Indian novels were being revealed within the 1860s).

3: Religious hybridity: This final subcategory of hybridity, which seems vital, partly as a

consequence of faith (specifically religious conversion) is such a widespread theme in

colonial and post-colonial literature.

It is such hybridity through that the previous colonial intellectuals will accomplish

the relocation and reconstruction of their ethnical-based cultural identity. (Antunes et al.

2020).

9. Conclusion

Postcolonial translation studies rendered a serious contribution to translation

theory, not just by their examination of real (post) colonial experiences, but also as a mode

of research that might explain critical queries of identification, differentiation, and power.

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Although their oppositional nature may usually have semiconductor diode for behaviors to

be essentialized, their results and approaches should have analytical potential for alternative

translation fields especially where (asymmetric) power relations play a process role. It seems

that the greatest difficulty in this regard is to pay careful attention to the marked differences

in (post)colonial contexts, while retaining a standard emphasis, cultivating decent

commonality and sometimes mutual causes that unite post-colonial critics within the field

of translation (Gouanvic, 2018).

Translation has been a major shaping factor in the growth of world culture, and no

study of literary studies will manifest itself, even if it is not linked to translation' (Bassnett,

2016, Postcolonialism and/as Translation). Portrayal of the cultural change were clear

enough. Thus, translation should be recognized as a literary practice central to the expansion

and development of individual literature. The purpose of our essential study on post-colonial

approaches to translation studies was not to invalidate all that was achieved by theorists and

critics, but to highlight that the wrong theoretical structures caused-and still cause-within

the theory and implementation of post-colonial translation studies (Ilo, 2006).

However, one should bear in mind that while the post structural structures used by

all translation scholars listed here rely on a wide variety of translation theories and in some

cases) practices. This purpose is possibly of such a positive consequence, not only in the

case of literary studies and translation studies, but also in the case of long-term studies of

the cultures concerned. Hence, the theoretical structures at intervals of post-colonial

translation studies should be checked and if found lacking, substituted. This approach of

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 Farzana Ilyas, Dr. Shahid Hussain Shahid

translation studies should be ready to carry out what Robinson (1998: 79)-dispute over

linguistic equivalence in translation studies:

"Translation in its multifarious social, cultural, economic and political contexts is

impossibly additional complicated a field of study than abstract linguistic equivalence

(which is already complicated enough); however, the chance of maybe coming back to grasp

however translation works in those contexts, however translation shapes cultures, each in

and at intervals their boundaries, offers a strong motivation to pass on despite the problem

of the enterprise." (Allen, D. F. 2014).

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