The Return to Translation
The Return to Marshes, The Return to Translation: Translation and Culture under Totalitarianism
The translation of Gavin Young’s (1990) exploratory book of the Iraqi world of marshes The Return to Marshes: A European in the Iraqi Marshes invites us to reflect on translations done under totalitarian and repressive systems of government and life such as Saddam Hussain’s. Young’s book was translated into Arabic by the Iraqi translator Fareed Dhia Shakara, with an introduction by Wathiq Al – Daini and published by the House of General Cultural affairs in Iraq. A typical example of the kind of effect that a totalitarian regime may have upon the practice of translation can be instanced from the 'dedications' of the author and the translator, for while the author uses the book to pay compliment to ordinary “marsh residents, to Wilfred Thessiger and to His Excellency Mr. Tariq Aziz who made it at all possible to go back to marshes again[1]” (p.10), the translation is dedicated, in bold and large font - to “the Leader of the masses in their march to future Mr. President Saddam Hussein, May God protect him” (p.5).
In his preface as a reviewer, Al – Daini praises the book, the author, the translator and the publishing house (making all of it an exploit for "nationalistic greatness”[2]. The three – page preface, however, is at odds with the reality of the time of the publication of the book and nowadays. To give just one example, the reviewer describes as one of the ironies of historical fates that "Iraq encompasses on its small size (430.000 square meters) the world’s different ecologies and environments (mountains, plains, valleys, deserts, rivers, lagoons and marshes), Iraqis especially at this time (Hussein’s era) are preordained unique and united"(p.7). The great irony is, rather, that Iraq’s deposed dictator never believed in the benefits of a diversity of ethnicities, different styles of life or varied nature, and for this reason he ruthlessly dried up the marshes and dispersed their people, in an attempt not only to destroy the marshes, but the cities as well as those people superimposed their customs, habits and practices 'unwillingly' against those of city dwellers[3]. Tyrants fear variance most and prosper unification and stagnancy. One of the greatest enemies of diversity is a government led by the inflated yet frail ego of a single individual, and one of the greatest enemies of tyranny is diversity and dynamism.
Al – Daini presented Young’s inquiry as implying that the real threat endangering the marshland and its people is the urban style of life. However, in this respect, the writer and the reviewer alike had underestimated the damage that totalitarianism and militarism inflicted on the uniqueness of the demography and population of the marshlands. As far as I can see it, it was not the ‘progress’ the country made in / after a policing period following the Baath Party assumption of power in 1968 or the long war(s) with the Iranians in 1980 – 1988 that was the threat and what caused most of the damage, but rather the regime's policy in domesticating and homogenizing the 'uneasy' marshes and its people so as to become loyal servants of the regime[4].
The reviewer sails into all those who believe, speak or write about difference in the Arab (marsh) life. Though admitting the existence of differences, he comes across unifying factors and argues that, by virtue of these unifying factors, Al-Maadan (the Arabic word used in reference to marsh-people) deserve to be compared to a Londoner or a New Yorker (p.8) . It is in this atmosphere that the reviewer commends on all the good qualities of Young, who not only incurred the difficulties of spending a good deal of time in the marshes but of criticisms of his (powerful) British fellowmen. Consequently, the writer is warmly welcomed as a friend and visitor (ibid.)[5].
Among the good qualities of the translation praised by the reviewer are the explanatory remarks appended to the end of each chapter of the book: "The translator Mr. Fareed Dhia Shakara may be equal to the author in his education and wide knowledge of the area, its customs and traditions. Moreover, the objective comments and explanatory notes written in plain Arabic exceed the English text in its local flavour…"(p.8). The book, as such, has ascertained the reviewer and his fellowmen (implying the government) that they have friends who if unhelpful are unharmful: "I am ascertained that we have friends who if unhelpful are unharmful. How are we to reward them for sharing us our own sufferings , partaking in our good endeavour and conveying us the feelings of friendliness and respect for all what we have done to them?" (p.9)[6].
More evidence of the political leanings behind the translation can be found in the translator’s notes appended to the end of the chapters of the book. The book is divided into twelve chapters and an epilogue. The notes amount to (67) and can be summarized into identification of individuals, explanations to some tools and habits in the marsh area, explanations of the Arab and Baathi views of historical events, geographic explanations, Quranic references, reservations on some of the author’s opinions, and, finally, appreciative comments on the progress achieved by the Revolution and its Leader at all levels of life. The last two types of notes (i.e. reservation and appreciation), for example, are intended to distance the translator from positions that might be considered as contrary to the Baath, see for instance note (8) on the author’s citing of Bertram Thomas opinion of Iraqis: “This is Bertram Thomas’s viewpoint. Iraqis now adopt different measures for blessing rulers into rule like confidence, love, sacrifice, bravery, honesty, and that’s what happened in blessing the President Saddam Hussein’s into ruling Iraq" (p.89)[7].
Paying homage neither to the marsh people nor to the Iraqi nation but to the leadership, the translator on his part infringes the neutral spirit of the writer by his very introductory paragraph: ”If Japan was able to transform itself from the medieval ages to the modern times in a period of 33 years, the 17 - 30 July blessed revolution (The Baath revolution) was able to transform the marshland area from the Sumerian age into the second half of the 20th century in a period of five years; this is the period spanning the revolution in 1986 and the returning of the author to the marshes in 1972.This book is a testimony on the great achievement accomplished by the Revolution under its victorious Leader Commander Saddam Hussein, May Good protect him” (p.11).
In introducing the author and the book (p.13), either the translator or the reviewer or the publishing house (as no clear reference is made) says that “Gavin Young is never strange to the marshes, his name is all familiar to the people as he had shared them life for more than thirty years. When (Gavin) reaches the marshes, Sheikhs and youth hurry to receive him. Whoever was in front (in the Iraqi - Iranian War) asks for a leave to meet this man whom they lived with, who became familiar to them and who knew well their fathers and forefathers. Gavin Young had written about the marshes, the people and their valiance in repulsing the Iranian aggression on their land. After the glorious marsh battles, Gavin Young hurriedly returned to marshes to get ascertained about the well - being of his friends. The articles he wrote in the British Observer are the most authentic of the sacrifice of the Iraqis in defending his land and country” (p.13).
The introduction provided by the author, on the other hand, explains in neutral terms the circumstances under which the book came into being: his first acquaintance with Wilfred Thessiger, the most recent books and authors on the marshes and his impressions of the marshes and of the marsh – people. The author also acknowledges the support of different institutions and individuals, among them: members of the London Institute for Oriental and African Studies and the Iraqi Museum, British people who had or were operating in Iraq , the then Editor – in – chief of the Iraqi English Observer, the Minister of Foreign Affairs, Naji Al – Hadithi, and The Observer. The book, in the author’s words, is a personal tribute to Arab marsh friends (p.14). By comparing the author's introduction to the book and the translator's own introduction, it becomes clear that an infringement of authorship has taken place, and that this is motivated by political propaganda.
Monolinguals, however, can read and enjoy Young's book with the propagandist notes discarded. This can be attained through reading another translation that appeared in Beirut translated by Asia Al-Turaihi . That it was in Beirut allows the translator a greater freedom to work comfortably as the book would not be censored. This would show that the purpose of Fareed Dhia Shakara's translation is not to make the text accessible to Iraqi readers but to serve some political ends. With the second Arabic version, however, comes in another problem in translation: The doubling of efforts!
Personally, I liked the little vernacular marsh Arabic that surfaced into the book, as in the following example, (p.124):
8 Yahoo hath (Marsh Arabic)? X man hatha (classical Arabic)? Who is it?
9 Sideej X sadeek X A friend.
The use of the real language as spoken by the marsh men is necessary for both attracting the Iraqi reader who knows well the language and informing and documenting this special variety to the Arab reader. More importantly, it makes a book on the marshes looks like a book on the marshes and not any other book. I have been somehow shocked by the translation of Sahain's (Young's close marsh men) wife as saying: hasanan alashaa jahizon alaan (Well, supper is ready now.). It would have been more attractive if that marsh woman made to seem a marsh women saying "al – isha walim".
Or the true Marsh song on page (106):
Galoli alarab anak, thalim min sigir sinak
(The Arabs told me of you, a tyrant from an early age)[8].
Sources
Al – Turaihi, Asia (tr) (1994). The Return to Marshes. Gavin Young. Beirut:
The Arab Establishment for Studies.
Shakara, Fareed Dhia (tr.) (1990). The Return to Marshes. Gavin Young.
Baghdad: The House of General Cultural Affairs.
The translation of Gavin Young’s (1990) exploratory book of the Iraqi world of marshes The Return to Marshes: A European in the Iraqi Marshes invites us to reflect on translations done under totalitarian and repressive systems of government and life such as Saddam Hussain’s. Young’s book was translated into Arabic by the Iraqi translator Fareed Dhia Shakara, with an introduction by Wathiq Al – Daini and published by the House of General Cultural affairs in Iraq. A typical example of the kind of effect that a totalitarian regime may have upon the practice of translation can be instanced from the 'dedications' of the author and the translator, for while the author uses the book to pay compliment to ordinary “marsh residents, to Wilfred Thessiger and to His Excellency Mr. Tariq Aziz who made it at all possible to go back to marshes again[1]” (p.10), the translation is dedicated, in bold and large font - to “the Leader of the masses in their march to future Mr. President Saddam Hussein, May God protect him” (p.5).
In his preface as a reviewer, Al – Daini praises the book, the author, the translator and the publishing house (making all of it an exploit for "nationalistic greatness”[2]. The three – page preface, however, is at odds with the reality of the time of the publication of the book and nowadays. To give just one example, the reviewer describes as one of the ironies of historical fates that "Iraq encompasses on its small size (430.000 square meters) the world’s different ecologies and environments (mountains, plains, valleys, deserts, rivers, lagoons and marshes), Iraqis especially at this time (Hussein’s era) are preordained unique and united"(p.7). The great irony is, rather, that Iraq’s deposed dictator never believed in the benefits of a diversity of ethnicities, different styles of life or varied nature, and for this reason he ruthlessly dried up the marshes and dispersed their people, in an attempt not only to destroy the marshes, but the cities as well as those people superimposed their customs, habits and practices 'unwillingly' against those of city dwellers[3]. Tyrants fear variance most and prosper unification and stagnancy. One of the greatest enemies of diversity is a government led by the inflated yet frail ego of a single individual, and one of the greatest enemies of tyranny is diversity and dynamism.
Al – Daini presented Young’s inquiry as implying that the real threat endangering the marshland and its people is the urban style of life. However, in this respect, the writer and the reviewer alike had underestimated the damage that totalitarianism and militarism inflicted on the uniqueness of the demography and population of the marshlands. As far as I can see it, it was not the ‘progress’ the country made in / after a policing period following the Baath Party assumption of power in 1968 or the long war(s) with the Iranians in 1980 – 1988 that was the threat and what caused most of the damage, but rather the regime's policy in domesticating and homogenizing the 'uneasy' marshes and its people so as to become loyal servants of the regime[4].
The reviewer sails into all those who believe, speak or write about difference in the Arab (marsh) life. Though admitting the existence of differences, he comes across unifying factors and argues that, by virtue of these unifying factors, Al-Maadan (the Arabic word used in reference to marsh-people) deserve to be compared to a Londoner or a New Yorker (p.8) . It is in this atmosphere that the reviewer commends on all the good qualities of Young, who not only incurred the difficulties of spending a good deal of time in the marshes but of criticisms of his (powerful) British fellowmen. Consequently, the writer is warmly welcomed as a friend and visitor (ibid.)[5].
Among the good qualities of the translation praised by the reviewer are the explanatory remarks appended to the end of each chapter of the book: "The translator Mr. Fareed Dhia Shakara may be equal to the author in his education and wide knowledge of the area, its customs and traditions. Moreover, the objective comments and explanatory notes written in plain Arabic exceed the English text in its local flavour…"(p.8). The book, as such, has ascertained the reviewer and his fellowmen (implying the government) that they have friends who if unhelpful are unharmful: "I am ascertained that we have friends who if unhelpful are unharmful. How are we to reward them for sharing us our own sufferings , partaking in our good endeavour and conveying us the feelings of friendliness and respect for all what we have done to them?" (p.9)[6].
More evidence of the political leanings behind the translation can be found in the translator’s notes appended to the end of the chapters of the book. The book is divided into twelve chapters and an epilogue. The notes amount to (67) and can be summarized into identification of individuals, explanations to some tools and habits in the marsh area, explanations of the Arab and Baathi views of historical events, geographic explanations, Quranic references, reservations on some of the author’s opinions, and, finally, appreciative comments on the progress achieved by the Revolution and its Leader at all levels of life. The last two types of notes (i.e. reservation and appreciation), for example, are intended to distance the translator from positions that might be considered as contrary to the Baath, see for instance note (8) on the author’s citing of Bertram Thomas opinion of Iraqis: “This is Bertram Thomas’s viewpoint. Iraqis now adopt different measures for blessing rulers into rule like confidence, love, sacrifice, bravery, honesty, and that’s what happened in blessing the President Saddam Hussein’s into ruling Iraq" (p.89)[7].
Paying homage neither to the marsh people nor to the Iraqi nation but to the leadership, the translator on his part infringes the neutral spirit of the writer by his very introductory paragraph: ”If Japan was able to transform itself from the medieval ages to the modern times in a period of 33 years, the 17 - 30 July blessed revolution (The Baath revolution) was able to transform the marshland area from the Sumerian age into the second half of the 20th century in a period of five years; this is the period spanning the revolution in 1986 and the returning of the author to the marshes in 1972.This book is a testimony on the great achievement accomplished by the Revolution under its victorious Leader Commander Saddam Hussein, May Good protect him” (p.11).
In introducing the author and the book (p.13), either the translator or the reviewer or the publishing house (as no clear reference is made) says that “Gavin Young is never strange to the marshes, his name is all familiar to the people as he had shared them life for more than thirty years. When (Gavin) reaches the marshes, Sheikhs and youth hurry to receive him. Whoever was in front (in the Iraqi - Iranian War) asks for a leave to meet this man whom they lived with, who became familiar to them and who knew well their fathers and forefathers. Gavin Young had written about the marshes, the people and their valiance in repulsing the Iranian aggression on their land. After the glorious marsh battles, Gavin Young hurriedly returned to marshes to get ascertained about the well - being of his friends. The articles he wrote in the British Observer are the most authentic of the sacrifice of the Iraqis in defending his land and country” (p.13).
The introduction provided by the author, on the other hand, explains in neutral terms the circumstances under which the book came into being: his first acquaintance with Wilfred Thessiger, the most recent books and authors on the marshes and his impressions of the marshes and of the marsh – people. The author also acknowledges the support of different institutions and individuals, among them: members of the London Institute for Oriental and African Studies and the Iraqi Museum, British people who had or were operating in Iraq , the then Editor – in – chief of the Iraqi English Observer, the Minister of Foreign Affairs, Naji Al – Hadithi, and The Observer. The book, in the author’s words, is a personal tribute to Arab marsh friends (p.14). By comparing the author's introduction to the book and the translator's own introduction, it becomes clear that an infringement of authorship has taken place, and that this is motivated by political propaganda.
Monolinguals, however, can read and enjoy Young's book with the propagandist notes discarded. This can be attained through reading another translation that appeared in Beirut translated by Asia Al-Turaihi . That it was in Beirut allows the translator a greater freedom to work comfortably as the book would not be censored. This would show that the purpose of Fareed Dhia Shakara's translation is not to make the text accessible to Iraqi readers but to serve some political ends. With the second Arabic version, however, comes in another problem in translation: The doubling of efforts!
Personally, I liked the little vernacular marsh Arabic that surfaced into the book, as in the following example, (p.124):
8 Yahoo hath (Marsh Arabic)? X man hatha (classical Arabic)? Who is it?
9 Sideej X sadeek X A friend.
The use of the real language as spoken by the marsh men is necessary for both attracting the Iraqi reader who knows well the language and informing and documenting this special variety to the Arab reader. More importantly, it makes a book on the marshes looks like a book on the marshes and not any other book. I have been somehow shocked by the translation of Sahain's (Young's close marsh men) wife as saying: hasanan alashaa jahizon alaan (Well, supper is ready now.). It would have been more attractive if that marsh woman made to seem a marsh women saying "al – isha walim".
Or the true Marsh song on page (106):
Galoli alarab anak, thalim min sigir sinak
(The Arabs told me of you, a tyrant from an early age)[8].
Sources
Al – Turaihi, Asia (tr) (1994). The Return to Marshes. Gavin Young. Beirut:
The Arab Establishment for Studies.
Shakara, Fareed Dhia (tr.) (1990). The Return to Marshes. Gavin Young.
Baghdad: The House of General Cultural Affairs.
Notes
[1] All quotes from the original text are literal translations carried out by the author.
[2] Kindly note how the reviewer praises the translation "I was pleased reading the book, original and translation. I became fully convinced of the greatness of my country's history and civilization… The House of the Cultural Affairs - authentic in its selection, meticulous in sustaining its status and ever aiming at tying the reader to his country, nation and the world – may have the greeting of whom it commissioned the reviewing and assessing of the translation…." (My italics, p.9).
[3]As an inhabitant of Basra province ,south of Iraq, I live daily tensions and go through many problems and criminal acts mainly committed by the marshmen.Tribal values, lack of education and long years of deprivation and separation can be counted as main reasons for this seemingly unresoleavable question.
[4] It is worth pointing that the regime faced and acted the same way with the Kurds and their mountains in the 1970s. The Kurds were either fought to the last breath or domesticated in other non – Kurdish areas to which they were deported; their rugged mountains were blown up by explosives, and roads were paved for the military and regime's control.
[5]Ironically enough, foreign relations are very well - monitored and suspected in dictatorships as we practiced in Saddam Hussein's era.
[6] Ironically, foreign sympathies and sharing with the Iraqi people have always been demagogically exploited by the regime's mass media as being sympathies with the Leader.
[7] Thomas' note , however , goes this way :" The tribal man living in far – off areas with his gun close is unruled unless he is convinced of the power and will of his ruler , and that this ruler works sincerely for the good of his people"(Unfortunately Young's book was lost here in the looting and burning of the libraries of the University of Basra and I am providing here my translation of Thomas' note as cited by Young and as it appeared on p.88 of the translation).
[8] The tyrant here is a love tyrant. The singer, a lover, speaks of some close people (using the generic "the Arabs") informing and advising him or her that the beloved is a tyrant … does not take care of your love.
posted by Kadhim Al - Ali @ 6:57 AM
4 comments
