Abstract

It is already widely recognized that ‘foreignization’ is a cover word which stands for many different processes of cultural translation, from a problematic literalism which tends to exoticism, to a welcome but rarely achieved ‘othering’ understood as an ethical act of respect for the other ’s specificity. Seen from a pragmatic perspective, what still needs to be assessed are the reasons behind a hypothetic threshold of acceptability and the extent of the unstable and risky space where source culture expectations are challenged as a result of the translator ’s management of socio-cultural biases. Starting from the assumption that cultural translation implies a metonymical move by which key textual elements stand as symbols representing the foreign culture, the proposed article will present a scheme of the pragmatic and semiotic processes at work in translations from Arabic into Spanish and Catalan. A review of recent Spanish translations of contemporary Arabic fiction and the muchacclaimed Catalan translation of the Qur ’an will try to show that instances of hybridization and ambivalent readings occur foremost when semiotic categories are altered as a result of the familiarization of unexpected cultural referents. However, semiotic alteration only happens in the narrow margin allowed by the threshold of acceptability, which is the site of ambivalence.

Highlights

  • It is already widely recognized that ‘foreignization’ is a cover word which stands for many different processes of cultural translation, from a problematic literalism which tends to exoticism, to a welcome but rarely achieved ‘othering’ understood as an ethical act of respect for the other’s specificity

  • The politics of translation deal with the same utopias, justifications, failures and sense of uneasiness, and if the migrant experience is basically a ‘translational’ experience, so rewriting or reading a foreign text implies some sort of relocation

  • Unlike the closing-up movement that we found in Nini’s novel, exoticism underlines untranslatability, the rift between cultures, and is centred overwhelmingly in the target culture

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Summary

Migrant texts

In the second reference to Jesus, the original text says ‫الس يد صورة‬ ‫( مكان آلفيم علق ة ال مس يح‬Nini 1999: 37) which could have been rendered as “the image of the Lord Christ hung everywhere”, but this would have prompted an incongruous Christian interpretation, and we may guess that it was for this reason that the translators opted for the more ambivalent la imagen de Jesús (in the final section I shall illustrate this problem with examples from the Qur’ān) These non-coercive strategies have prepared the ground for the final sentence: after a whole paragraph whose references apply to both identities, Muslim or Christian, the final remark depicts a cultural experience that Spanish readers do not experience as alien anymore. Their interpretation may be paraphrased : “both us and them share Jesus, but we have a different knowledge of Him”

Failures
Metonymic constructions of the Other and the postcolonial project
Full Text
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