WATANI International
17 October 2010
Talaat al-Shayeb is one of the most prominent translators from English to Arabic in the Arab World. He has provided the Arabic library with more than 30 translated works covering a variety of areas including history, arts and politics. Among the most famous books he translated are Samuel Huntington’s Clash of Civilisations and Douglas Little’s American Orientalism. Besides his great contributions to the field, he was assistant manager at the National Centre for Translation (NCT) for several years until he resigned last May. Watani talked to Mr Shayeb on the state of translation and translators in Egypt and the Arab world.
Some argue that if a text is not translated word for word the translator is a “traitor”. How can this be true?
The notion of ‘treason’ in this respect, in itself, betrays widespread confusing as to the essence of the translation concept. Some argue that each text should be translated word for word. Others believe that translators should neither add to nor omit anything from the original text. It should, however, be borne in mind that a good translator is one who realises that languages differ in the manner of expressing the same idea, and expressions and words carry different notations in different languages. The reader of a translated text is quite different from the reader of the original one. A translator could be dubbed a traitor if he or she does not sufficiently grasp the features of the original language to interpret them in another language. Adding to or omitting from the original text according to a translator’s whim—especially given that a few translators resort to that out of ignorance or when the original text contradicts their own religious or ideological belief—is definitely treason.
You have touched upon a sensitive issue. Why are translators frequently branded as ignorant?
Translation is a lofty work. It is the bridge that links different civilisations and cultures. Were it not for translation, human progress would have been impossible; knowledge would not have been carried form one place, people, or language to another. Yet it has to be borne in mind that studying a foreign language alone does not qualify a person to translate. Similar to other professionals, translators enjoy different capabilities and talents. When translating into Arabic, proficiency in the Arabic language is more important that in the language a translator is translating from. This is because the product is in Arabic and the language should be sufficiently smooth and fluent for the readers not to feel that the text was originally written in another language.
How has the translation scene in Egypt evolved?
Some 200 years ago, Rifaa al-Tahtawi introduced a renaissance project of translation. But the momentum was never maintained. The project ground to a halt until Taha Hussein resuscitated it in the mid-20th century. More recently, during the last decade, there was the project of translating 1000 books, and the foundation of the national project for translation, which developed into the current NCT.
A constant feature characterising translation in Egypt and the Arab World in general is the focus on two languages: English and French. This has much to do with colonialism as well as the fact that these are mainly the two foreign languages taught in Egyptian and Arab schools.
How does the NCT outline its translation plan?
The plan is drawn through the contribution of thoughts from various channels. The NCT has some 50 consultants specialised in different domains of knowledge who suggest material they find worthy of translation. On another front, various translators contact the NCT and offer propositions for titles to translate. The NCT also has agreements with foreign cultural centres in Egypt, and they suggest some of their works for translation. It also contacts global publishing houses for a list of their titles in order to decide what is worth translation.
Every now and then controversy arises over translation from Hebrew, with many considering this some sort of naturalising relations with Israel, an issue many are against. Apart from whether or not translation has anything to do with naturalisation, does the NCT actually translate from Hebrew?
The NCT translates from all languages, including Hebrew. The sole reservation is that, since it has no direct relations with Israelis, the NCT prefers to translate Hebrew literature published by non-Israeli publishers. Intellectual property is, naturally, honoured.
There are no taboos where translation is concerned. Works covering areas including sex, religion and politics, are translated.
Is there a possibility for coordination among Arab countries in translating into Arabic?
This is rather difficult. Arab countries do not collaborate among each other in any field whatsoever. Gaps in terms of politics, orientations, and even prices are so huge that chances of coordination are minor.
What about translators## financial compensation?
Among Arab countries, Egypt pays the highest rate. Last March, the Minister of Culture approved a proposition by the NCT to raise the rate per word to EGP 0.4 without defining a ceiling for the number of pages.
Do you focus on a specific field of knowledge in translation?
Humanities are the area I am interested in. This covers political sociology, development, questions pertaining to the Third World, and dialogue among cultures and civilisations.
Some argue that translation should rather focus on physical sciences.
We need to enrich our Arabic library with subjects covering different areas of knowledge.
How do you choose the books you translate?
The relevance of the topic is central in this regard. For instance, Samuel Huntington’s Clash of Civilisations was of utter significance at the time it appeared as it embraced the perspective that the future threat to the world would be posed by the Islamic and Confucian civilisations. Equally important was the fact that the book was published following the collapse of the former USSR and the US hegemony over the world system. The latest book I translated was American Orientalism, which tacked the relationship between the US and Middle East since the end of WWII. I am now translating a book published in Britain and discussing cultural globalisation.
Why did you resign your post at the NCT?
Before I assumed my post I used to translate three to four books a year. This went down to a mere book a year once I took on the job at the NCT. I was not happy with that. I felt my time was being consumed by the incessant meetings, bureaucracy, and the red tape. Besides, the work of a translator has never been appreciated; no State prize was granted to translators. My resignation gives me the opportunity to focus again on translation.
How do you evaluate the contribution to the translation scene by private publishing houses?
In my view, these contributions are minor since profit is the top priority of the private publishing houses, a situation dictating certain choices when deciding what is to be translated.
Earlier this year, Cairo hosted a conference on “Translation and the Challenges of the Era”. What objectives do you see the conference has achieved?
The conference raised a plethora of relevant issues—theoretical and empirical—in the field of translation, and allowed translators in Egypt and the Arab World to give presentations of their experience. It was among the best conferences in the Arab World that tackled topics on translation. For the first time the programme included seminars and round-table discussions in addition to lectures.
I recall that, in the inaugural session, Dr Hashim Saleh focused on the role of translation in criticising the ‘Islamic mind’.
How do you see the future of translation in Egypt?
I am optimistic. The foundation of the NCT was the greatest achievement in the history of translation in Egypt and the Arab World since Tahtawi’s project. The region is experiencing a great revival in translation since bridging the gap with other civilisations and cultures is gaining more significance.