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Compte rendu
par Sherry Simon
TTR : traduction, terminologie, rédaction, vol. 12, n° 2, 1999, p. 193-196.
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Ouvrage recensé :
Lawrence Venuti. The Scandals of Translation. Towards an Ethics of Difference. Routledge,
1998, 210 p.
Lawrence Venuti. The Scandals of Translation. Towards an Ethics
of Difference. Routledge, 1998,210 p.
Lawrence Venuti begins this collection of essays with a harsh
critique of the emergent discipline of translation studies. He disagrees
with the blurb Bassnett and Lefevere have affixed to their Routledge
collection which says that translation studies has been "a success story
of the 80s". Translation studies has not become an academic success,
though its status as a young "interdiscipline" should clearly have made
it so. Why? Because translation scholars have succumbed to
methodological fragmentation and been reluctant "to engage more
deeply with the cultural, political and institutional problems posed by
translation".
As in all of Venuti's work, this strong statement is amply
buttressed. He provides, first, an exposition of his own, very self-
conscious process of translation. Then he critiques linguistics-oriented
approaches (the Gricean model) and finally Gideon Toury's influential
polysystem model with its seemingly archaic insistence on "value-free"
paradigms.
From the point of view of publishing prominence and of
institutional recognition, Venuti's assessment is only too accurate.
Translation studies does not yet figure on the map of compelling
scholarly trends. Despite the surge in publications, translation studies
remains largely isolated, confined to a small corner of the academic
world, its power of attraction seemingly limited to specialists.
This being said, Venuti's neglect of some important counter-
examples weakens his argument. Venuti's perspective is an Anglo-
American one. For a critic who is extremely sensitive to ethnocentrism
and takes pains to be inclusive on all issues, Venuti seems to have
limited his vision here drastically. Although he seems to read French
(proposing a sensitive reading of Pierre Louys), this reading does not
seem to have extended to translation studies material. Had Venuti
included in his outline the work of prominent theorists like Jean
Delisle, Barbara Godard, Barbara Folkart and Annie Brisset (mentioned
only very briefly in relation to another point), his assessment would
have been more nuanced. Delisle, for example, uses a pragmatic model
which also assumes that the subjectivity of the translator will intervene.
Folkart uses a rigorous semiotic analysis to prove that the translator,
and the site of translation, is always present in the act of enunciation.
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Barbara Godard and Annie Brisset present complex readings of the
values negotiated in translation.
It is not my aim to fault Venuti for less than encyclopedic
breadth in an article whose aim is largely polemic. And Venuti would
be justified in replying that work in French, or work not published by
major houses, remains largely unknown in the Anglo-American world.
Yet Venuti gives short shrift to precisely the sort of work he would like
to see : work on translation which engages with the cultural issues of its
context. This is true of the work of Michael Cronin in Ireland, of the
Canadians I have mentioned, of Lydia Liu in China, of the growing
body of translation studies work in India, and, generally speaking, of
the work on gender issues.
Where translation studies have not yet "caught on" is in the
fast-moving high-profile world of cultural studies. Despite the powerful
work of Venuti himself, the influential writing of Gayatri Spivak and of
Derrida, and the rhetoric of translation prominent in the writing of
Homi Bhabha, language and translation issues remain largely marginal
to this universe. The reasons for this seem more difficult to fathom.
Venuti and Spivak would surely point to the persistent monolingualism
of Anglo-America, where scholarly interest in transnational issues
meets the reluctance to engage with the obstinate alterities of foreign
languages. One interesting counter-indication is the new rubric called
"Etymologies" in the journal Public Culture which has examined, for
instance, the translations of "civic society" and "democracy" into
Chinese.
Venuti's work, though it promotes a vigorous version of a
"cultural studies materialism", makes no concessions to a culture
studies audience. He remains focused on his objectives, which are
resolutely translational. Most significantly, there is no backsliding into
metaphor. Venuti remains focused on questions for which he provides
concrete examples, opening his research into ever larger areas of
cultural life.
The strength of Venuti's writing comes from his tenacity.
Never content to simply throw out ideas or engage in speculation,
Venuti pursues complex and sensitive issues through detailed
discussions of examples. What more difficult notion is there in
translation studies than that of the ethics of translation? How exactly is
the idea of the "foreignizing" move in translation to be enacted? Venuti
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grounds his discussion of "The Formation of Cultural Identities" in an
analysis of the translation of contemporary Japanese literature. He
discusses first the choices which are offered the translator, insisting on
this initial choice of text as part of the ethics of translation. Carefully
pointing out the elements of quaintness, as well as the heterogeneity in
mixing American slang with Japanese terms, Venuti presents Megan
Backus's English version of Kitchen by Banana Yoshimoto as an
example of what he considers a successful translation project, a project
that "can deviate from domestic norms to signal the foreignness of the
foreign text and create a readership that is more open to linguistic and
cultural differences — yet without resorting to stylistic experiments
that are so estranging as to be self-defeating" (p. 87). In detailing the
publishing history of the Don Camilo stories, Venuti tells a fascinating
story and shows how original research into translation archives can
build alternative literary histories.
This is the book of a pedagogue. It is full of suggestions and
recommendations. On language requirements for students, on how they
can better learn to read translations. On copyright law. The need to
conclude each chapter with a lesson becomes tedious however. After a
rich and interesting discussion of some notions in Wittgenstein, Venuti
includes a few comments about Plato and Heidegger, only to conclude
with recommendations for "better" philosophical translations. The
range of discussion needed here is much more vast than that provided.
The very notion of style in the philosophical text as formulated by
Nietzsche and by Derrida should be much more clear. Also, the specific
role of concepts in translation as well as the historical role of
translation as reinterpretation should be considerably more developed.
In introducing the notion of "the remainder", Venuti proposes
a useful and rich concept for understanding the unpredictable effects of
translation. He defines the remainder as : "The collective force of
linguistic forms that outstrips any individual's control and complicates
intended meanings" (p. 108). In clear opposition to the norm as a central
explicative term, the remainder allows for the disturbing and
stimulating effects of translation. It accounts for the productive nature
of translations.
Lawrence Venuti's latest book is an encouraging antidote to
his own pessimistic assessment of translation studies. Vigorous and
innovative, it opens new fields of discussion, suggests a wealth of new
areas of research. In this volume, as in his previous book, Venuti never
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loses sight of his political aims. It is important to note, however, that
the nature of these aims has become considerably more complex in the
unfolding of Venuti's research. It is true that the vocabulary which has
been available to describe cultural contact and its effects has been
drastically limited, frozen into impoverished binaries. We need to
develop accounts of the commerce between cultures that reveal the
complexities of its generative and destructive processes, that analyze
the intricate processes of cultural contact, fusion and disjunction. This
is a large project, barely begun. And Venuti's book helps us to envisage
the work to be done.
Sherry Simon
Université Concordia
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