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    Siting translation: History, Post-structuralism and the colonial context.

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    © All Rights Reserved
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    449 views26 pages

    Niranjana Siting Translation

    Uploaded by

    Maxime
    Siting translation: History, Post-structuralism and the colonial context.

    Copyright:

    © All Rights Reserved
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    ‘sonnei senna Re inte afonh ulnar SITING TRANSLATION HISTORY, POST-STRUCTURALISM, AND THE COLONIAL CONTEXT nt anise tites TEyASWINI NIRANJANA University of California Press Berkeley * Los Angeles + Oxford NE ‘University of California Pross Berkeley and Los Angeles, California University of California Press, Ld. (Oxford, Engiand 2 3992 by ‘The Regents of the University of California Library of Congress Cetalogingsin-Publicaton Data Niranjana, Tejaswini, 1958- ‘Siting translation :Ristory, post-structualism, and the colonial Printed in the United States of America 987654327 ‘The paper used in this publication meets the minimum requirements of American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials, ANSI Z39.48-1985. 6 ‘icp ASN ATE OS ROOTS Apt amen To my parents, Anupama Niranjana and K. 8. Niranjana Abbreviations Denida, Speech and Phenomena De Man, “Sign and Symbol in Hegel's Aesthetics” Bhabha, “Signs Taken for Wonders” Jones, “Thied Anniversary Discourse” nslations from Oriental Languages "Theologico-Political Fragment” Ward, A View of the History, Litera and Mathology of the Hindoos oe 1 Introduction: History in Translation ‘The passion for English knowledge has penetrated the most ‘obscure, and extended to the most remote parts of India. ‘The steam boats, passing up and down the Ganges, are boarded by native boys, begging, not for money, but for books. . .. Some gentlemen coming to Calcutta were as- tonished at the eagemess with which they were pressed for books by hit upon the expedient of cutting up an old Quarter view, and distributing the aricles among them. “Charles Trevelyan, On the Eavcation ofthe People of Inia SITUATING TRANSLATION In a post-colonial context the problematic of translation be- ‘comes a significant site for raising questions of representa- tion, power, and historicity. The context is one of contesting and contested stories attempting to account for, to recount, the asymmetry and inequality of relations between peoples, races, languages. Since the practices of subjection/subjectifi- cation implicit in the colonial enterprise operate not merely through the coercive machinery of the imperial state but also through the discourses of philosophy, history, anthropology, philology, linguistics, and literary interpretation, the colonial "subject”—constructed through technologies or practices of powerlknowledge'—is brought into being within multiple +. “[Power] produces knowledge... they] dizeetly imply one another,” a 2 Introduction discourses and on muiltiple sites. One such site is translation. ‘Translation as a practice shapes, and takes shape within, the asymmetrical relations of power that operate under colonial- ism, What is at stake here is the representation of the nized, who need to be produced in such a manner as to ji tify colonial domination, and to beg for the English book by themselves. In the colonial context, a-certain conceptual econ- omy is created by the set of related questions that is the prob- lematic of translation. Conventionally, translation depends on the Western philosophical notions of reality, representation, TE 3Oeh as something unproblematic, “out there”; knowledge involves a representation of this real- ity; and representation provides direct, unmediated access to’ a transparent reality, Classical philosophical discourse, how- ever, does not simply engender a practice of translation that is then employed for the purposes of colonial domination; contend that, simultaneously, translation in the colonial con- text produces and supports a conceptual economy that works into the discourse of Western philosophy to function as a phi- losopheme (a basic unit of philosophical conceptuality). As Jacques Derrida suggests, the concepts of metaphysics are not bound by or produced solely within the “field” of philoso- phy. Rather, they come out of and circulate through various discourses in several registers, providing a “conceptual net- work in which philosophy itself has been constituted.’”? In forming a certain kind of subject, in presenting particular ver- sions of the colonized, translation brings into being overarch- ing concepts of reality and representation. These concepts, and what they allow us to assume, completely occhide the violence that accompanies the construction of the colonial subject. says Roucault Disciptne and Punish The Birth ofthe Prison, trans. Alan Sher He farther of bho sn the Text of Philosophy” in agin of hey ee: Ase Bas (Chaps Univer of Cheapo Pres pase Introduction 3 ‘Translation thus produces strategies of containment. By employing certain modes of representing the other—which it thereby also brings into being—translation reinforces hege- monic versions of the colonized, helping them acquie the status of what Edward Said calls representations, or objects without history.® These become ficis exerting, force on events in the colony: witness Thomas Babington Macaulay's 1835 dismissal of indigenous Indian learning as outdated and ir- relevant, which prepared the way for the introduction of En- glish education. In creating coherent and transparent texts and subjects, ‘translation participates—across a range of discourses—in the fixing of colonized cultures, making them seem static and un- ‘changing rather than historically constructed. Translation functions as a transparent presentation of something that al= ready exists, although the “original” fs actually brought into being through translation. Paradoxically, translation also pro- vides @ place in “history” for the colonized. The Hegelian conception of history that translation helps bring into being endorses a teleological, hierarchical model of civilizations based con the "coming to consciousness” of “Spirit,” an event for which the non-Westem cultures are unsuited or unprepared. Translation is thus deployed in different kinds of dis- courses—philosophy, historiography, education, missionary writings, travel-writing—to renew and perpetuate colonial domination. ‘My concern here is to explore the place of translation in contemporary Euro-American literary theory (using the name of this “discipline” in a broad sense) through a set of interre- lat gs. argue that the deployment of “translation” lonial and post-colonial contexts shows us a way of, ig some of the theoretical emphases of post-struc- ues thrall, Chapter 1 outlines the problematic of translation and its relevance to the p ial situation. Reading the texts of different kinds of colonial translators, I show how they bring 45 Said, discussion with Eugenio Denato and others ("An Exchange on ‘Deconstruction and History,” Boundary 28, no. x (Fall ag73k 63-74) ele me veeRBE Cmto 4) 12 mihghapis A nrstutn 5 4 Introduction into being hegemonic versions of the non-Western other. Be- cause they are underpinned by the powerful metaphysics of translation, these versions are seen even in the post-colonial context as faithful pictures of the decadence or depravity of “as natives.” Through English education, which still legiti izes tuling-class power in colonized countries, the dominant representatio come to be seen as “natural” and “real.” In order to challenge these representations, one must also examine the historicist tenets that endorse them. I will, therefore, discuss the perti- nence of the critique of historicism to a world. Gaermuie de tion, Given the enduring nature of Hegelian presen- = of the non-West and the model of teleological history tion are troped in significant ways into his later essays on the writing of history, a troping that goes unrecognized by both de Man and Derrida. (I use trope to indicate a metaphorizing ‘that includes a displacement as well as a re-figuring.) The re- fusal of these major proponents of deconstruction to address the question of history in Benjamin suggests a critical draw- ‘back in their theory and perhaps indicates why deconstruc- | tion has never addressed the problem of colonialism. In the final chapter, with the help of a translation from Kannada, a South Indian language nto English, Talscus the philosophical, linguistic, and politcal which translation “works” under colonialism. If at any point seem to dwell on that authorizes them, a questioning of the model could un- derwrite a new practice of translation. In chapter 2, I examine how “translation” works in the tra- ditional discourse of translation studies and in ethnographic writing. Discussing the last two, which are somewhat mar ginal to literary theory, may nevertheless help us sharpen our ‘critique of translation. Caught in an idiom of fidelity and be- trayal that assumes an unproblématic notion OF Fepresenta- ion, fon studies fail to ask questions about the histor- iSRYGE translation; ethnography, on the other hand, has recently begun to question both the innocence of representa- tion and the long-standing asymmetries of translation. In chapters 3, 4, and 5, my main focus is the work of Paul de Man, Jacques Derrida, and Walter Benjamin (an earlier critic who is becoming increasingly important to post-structuralist thinkers). My analysis shows how translation functions as a “figure” in all three thinkers, becoming synonymous or as- sociated with a major preoccupation in each: allegory or lit- erature in de Man, the problematics of representation and in- tentionality in Derrida, and the question of materialist historiography in Benjamin, Pointing out the configurations of translation and history in Benjamin's work, I describe the Kind of reading provided by de Man and Derrida of Benja- min’s important essay “The Task of the Translator.” My ar- gument is that Walter Benjamin’s early writings on transla- ‘only one of these, itis for a purely stra ‘This work belongs to the larger “English” that i aco are constituted, which involv ‘of representation, translation, ‘There have been few systematic attempts to question “En- glish,” of literature, or eriticism from a post-colonial perspec- tive, et alone such a perspective that also incozporates in- sights from contemporary theory.® In order to help challenge 6 Introduction the complicity of these discourses with colonial and neo- colonial domination, I propose to make a modest beginning by examining the “uses” of translation. The rethinking of translation becomes an important task in a context where it has been used since the European Enlightenment to under- write practices of subjectification, especially for colonized peoples. Such a rethinking-—a task of great urgency for a post- colonial theory attempting to make sense of “subjecis!” al- |eacy living “in translation,” imaged and ze-imaged by colo- ‘nial ways of seeing—seeks to reclaim the notion of translation by deconstructing it and reinscribing its potential as a strat- egy of resistance. Given the dispersed nature of its existence, we shall have to approach an understanding of the “post-colonial” through a variety of nodes: the intersection of the present with a his: tory of domination,’ the formation of colonial “subjects, workings of hegemony in civil society,’ and the task, already under way, of affirmative deconstruction? In beginning to describe the post-colonial, we might reit- erate some of the brute facts of colonialism. Starting with the ‘Reratize cli India. should also mention here Ngo wa Thiongo's ig etal "Oa the Abas of the Ergiak stances determine my examples of Which ave from colonial and post-colonial india, thoes St Caples 6 for an ekampleoftanlation as afiative deconstroe- Introduction 7 period around the end of the seventeenth century and contin- led, occupied, exploited—nearly the entire , European powers had colonized 85 percent of the earth’s surface. Not until after World War I (referred some non-Western writers as the European Civil Wer) was the process of decolonization initiated. Of course, we cannot speak here of a swift or complete transition to a post- colonial society, for to do so would be to reduce the ruptured ‘complexities of colonial history to insignificance. The term de- colonization can refer only crudely to what has, in the lan- ‘guage of national liberation struggles, been called the “trans- fer of power,” usually from the reigning colonial power to. an indigenous elite. Although one cannot see as negligible the importance of the transfer, it would be naive to believe it marks the “end” of domination, for the strength of colonial discourse lies in its enormous flexibility. By colonial discourse I mean the body of knowledge, modes of representation, strategies of power, law, discipline, and so on, that are employed in the construc- tion and domination of “colonial subjects.”” Discourse is used here in a sense not incompatible with Michel Foucault's no- tion; as the rest of this chapter will show, however, my use of the term is not exclusively dependent on the Foucauldian framework. Colonial relations of power have often been re~ produced in conditions that can only be called neocolonial, and ex-colonials sometimes hunger for the “English book” as avidly as their ancestors. for graph description ofthe ambtons of psi powers, see Ed walls nse Onno (anon: Rouedge& Rega Pe 7) gh nye of pana debe cee hid : morte not in these sociaties. [have in mind especialy the Indian cantex, from which I draw most of my examples. Also, itis more likely that economists rather than. cultural theorists would use nextional. This snot to post two separate realms 8 Introduction ‘The post-colonial (subject, nation, context) is therefore still ‘scored through by an absentee colonialism. In economic and political terms, the former colony continues to be dependent on the excrulers or the “West.” In the cultural sphere (using cultural to encompass not only att and literature but other practices of subjectification as well), in spite of widely em- ployed nationalist rhetoric, decolonization is 3 ing an impact. The persistent force o} one we may understand better, and thereby learn to subvert, Targue, by considering translation. By now itshould be apparent that I use the word translation not just to indicate an interlingual process but to name an entire problematic. It is a set of questions, perhaps a “field,” charged with the force of all the terms used, even by the tra- ditional discourse on translation, to name the problem, to translate translation. Travisatio (Latin) and metupherein (Greek) at once suggest movernent, distuption, displacement. So does Ubersetzung (German). The French traducteur exists between interpréte and iruchement, an indication that we might fashion a translative practice between interpretation and reading, car- sying a disruptive force much greater than the other two. The thrust of displacement is seen also in other Latin tetms such as transponere, transferre, reddere, vertere, In my writing, trans- lation refers to (a) the problematic of translation that author- izes and is authorized by certain classical notions of represen- tation and reality; and (b) the problematic opened up by the post-structualist critique of the earlier one, and that makes translation always the “‘more,” or the supplement, in Derrida’s sense.” The double meaning of supplement—as providing both izerey to suggest hat» tem appropiate atone level may at another. Introduction 9 what is missing as well as something “extra! Derrida thus: “The overabundance of the si mentary character, is . . . the result of a finitude the result of a lack which must be supplem necessary, however, I shall specify narrower uses of transla- tion. ‘My study of translation does not make any claim to solve the dilemmas of translators. It does not propose yet another way of theorizing translation to enable a more foolproof ‘method” of “narrowing the gap” between cultures; it seeks is c ‘American literary modemists such as Ezra Pound, Gertrude Stein, and Samuel Beckett persistently foregrounded the ‘question of translation, I have not discussed their work, since thas, in any case, been extensively dealt with by mainstream literary critics, and since the focus of my interrogation is not poetics but the discourses of what is today called “theory.” ‘The post-colonial distrust o! of progress and of universalizing master narratives has ob- vious affinities with post-structuralism. Derrida’s critique of representation, for example, allows us to question the notion of re-presentation and therefore the very notion of an origin needs to be re-presented. Derrida would representation thus does not re-present an “original”; zather, it re-presents that which is always already represented, The notion can be employed to undo hegemonic , “eructre, Sign, and Pay inthe Dacre of he Haman stig ond Bifeence wana Ann Base (Crags: Univer ot onthe terms poston and Third Word with ome nession, since they to can Be mde to serve a tolasing namative that disregards hererogeeiy 10 batroduction “representations” of “the Hindus,” like, for example, those put forward by G, W. F. Hegel and James Mill." Another aspect of post-structuralism that is significant for i rethinking of translation is its critique of historicism, which shows the genetic (searching for an origin) and teleological (positing a certain end) nature of traditional historiography. As I have already suggested, of immediate relevance to our concern with colonial practices of subjectification is the fact ‘that “historicism” really presents as natural that which is kis- t and therefore neither inevitable nor unchangeable). A czitique of historicism might show us a way of deconstructing the “pusillanimous” and “deceitful” Hindu of Mill and He- gel. My concern hére is not, of course, with the alleged mis- representation of the “Hindus.” Rather, am trying to ques- “difference” (what Johannes Fabi ness) that permits a stereotypical construction of As Homi Bhabha puts it: “The stereotype is not a simp tion because it is a false representation of a given reality, a simplification because it is an arrested, fixated form of rep- resentation that, in denying the difference {that the negation through the Other permits), constitutes a problem for the representation of the subject in significations of psychic and social relations.” ‘The “native boys” about whom Charles Trevelyan, an ar- dent supporter of English education for Indians, wrote in 2838, are “interpellated” or constituted as subjects by the di courses, of colonialism. Trevelyan shows, with somé pride, how young Indians, without any external compulsion, beg for “English.” Phophy of Hisar 7), an. J Stree (New York Ppp tsa sed ncuth ss Pit he 8 Sg of ew De Asoited Pubishing Howe, ‘97a ced “The Other Question,” Sevees 24, no. 6 (November-Decem- colonial rule, the individual i interplteda (pe sbjet n sm rely the crane the abe order eh his subjection, et ended hat he shal mae the hey apes EE Introduction aa “Free acceptance’ of subjection is ensured, in part, by the production of hegemonic texts about the civilization of the colonized by philosophers like Hegel, historians like Mill, Orientalists like Sir William Jones.’” The “scholarly” dis- courses, of which literary translation is conceptually emblem- atic; help maintain the dominance of the colonial rule that endorses them through the interpellation of its “subjects.” The colonial subject is constituted through a views the knowledge and ways of life in the colony as dis- torted or immature versions of what can be found in “‘nor- mal” or Western society. Hence the knowledge of the West- em orientalist appropriates “the power to represent. the ‘Oriental, to translate and explain his (and her) thoughts and acts not only to Europeans and Americans but also to the Ori- entals themselves.” ‘TRANSLATION AS INTERPELLATION ‘That translation became part of the colonial discourse of Ori- entalism is obvious from late-eighteenth-century British ef- forts to obtain information about the people ruled by the mer- chants of the East India Company. A. 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