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In the context of the Palestinian- Israeli conflict, unfaithful translation to the 'original' has been a site of resistance among Arab translators against Israeli occupational practices. This paper aims at studying Arab translator's ideology in translating conflicting identities through answering two questions: First, to what extent can the translator apply his/her own ideology in the translation without compromising ethical principles (as often determined by faithfulness and accuracy)? Second, if the translator does not find it necessary to abide by the conventional requirements of loyalty and faithfulness, then what would be the criteria of his/her ethical responsibility and whom/what is the translator accountable to? I answer these questions in the context of my translation to Dorit Rabinyan's All the Rivers from English into Arabic set out in appendix A of my Doctoral dissertation published by ProQuest LLC (2020). Answering these questions, I argue that ideology in translating conflicting identities features the co-productive aspect of translators' act and marks their substantial autonomy on taking their own decisions without submitting to the dictates imposed by the binary opposition between the original and the translation and the author versus translator hierarchical relationship which underpins traditional codes of ethics translators "must" abide by along the translation process. I evidence my argument through annotating my translation choices and decisions I made all the way through my translation of Rabynian's Novel. These The findings of this annotative study verify that translators' position is never impartial or reproductive particularly when their task is translating works laden with representations of imbalanced power relations and political tensions between two cultures to which they, translators, belong.

Recently the impact of ideology of the powerful agents namely- Political Parties, News Agencies and even the translators- on the translation has been considered significantly among the translation scholars. This study investigates the role of ideology in translating news media. To this end, we utilize Norman Fairclough's assumptions in critical discourse analysis, claiming that "ideologies reside in texts" that "it is not possible to read off' ideologies from texts" and that "texts are open to diverse interpretations" (Fairclough, 1995a) It also follows Lefevere's (1992a, 1992b) Patronage theory. In this paper, we will compare the news texts with their translations in order to reveal the role of ideology in the translation process.

This study examines the interaction of political-cultural ideology and translation. It examines the effects of exercising ideology in Iranian newspaper translations and compares them with translations of 10 freelancers. Results manifested translators` contradictory behaviors in two aspects, first, in terms of translator affiliation i.e. government translators and freelancers; second, in terms of the contradictory behavior of each group when translating political elements on one hand, and cultural elements on the other. In the light of the salient differences and contradictions in translators` renditions, it became clear that both groups translated under the influence of some strong ideology using different strategies; yet, some preferred or had to prefer to exert their ideology on both political and cultural elements and some preferred to exert their ideology only on political elements. An interview from the participants showed that ideology cannot be ever sidelined from translation practice. As a result of this investigation, the researchers proposed two comprehensive ideological classifications for translations, namely, Universal and Patriotic translations.

This paper discusses translation practices from a historicist viewpoint, contextualizing them in their emerging "episode." The latter is a concept drawn from sociology of literature and accounts for the rise of certain discourses and ideologies in a society. On the basis of the argument that translation practices are informed by the general literary and socio-cultural milieu in which they are produced and consumed (also known as ideology of representation), the paper studies the translators' prefaces to three translations published between 1953 and 1978—a period dominated by Leftist and Marxist discourse in Iran. Drawing on a historically oriented model which holds that the translator's ideology is revealed at the moment in which he/she chooses a text, and continues through the discourse he/she develops to translate that text, the research embarks on studying translation practices on two levels of choice mechanism and prefaces. Prefaces are discussed in the light of the dominant ideology of representation that is characterized by a revolutionary discourse. The research demonstrates that these translators opted for a strategy that incorporates the translations in the Persian cultural setting with minor changes in a way that politicizes the foreign literature.

This paper discusses translation practices from a historicist viewpoint, contextualizing them in their emerging "episode." The latter is a concept drawn from sociology of literature and accounts for the rise of certain discourses and ideologies in a society. On the basis of the argument that translation practices are informed by the general literary and socio-cultural milieu in which they are produced and consumed (also known as ideology of representation), the paper studies the translators' prefaces to three translations published between 1953 and 1978—a period dominated by Leftist and Marxist discourse in Iran. Drawing on a historically oriented model which holds that the translator's ideology is revealed at the moment in which he/she chooses a text, and continues through the discourse he/she develops to translate that text, the research embarks on studying translation practices on two levels of choice mechanism and prefaces. Prefaces are discussed in the light of the dominant ideology of representation that is characterized by a revolutionary discourse. The research demonstrates that these translators opted for a strategy that incorporates the translations in the Persian cultural setting with minor changes in a way that politicizes the foreign literature.

Ideology has always influenced translation, yet this fact became a topic of scholarly research only in the 1990s. The working of ideology in literary translations most often manifests itself as a conflict of value systems. From vast reservoir of foreign sources, the native axiology absorbs values that it needs to sustain its culture. It is not a coincidence that Anglo-American literature, propagating ideas of democracy and individual freedom, became popular in Poland in the first half of the nineteenth-century when Poland did not exist as a state. Only a century later, American literature was the most popular of all foreign literatures in pre-1939 Poland. World War II changed this situation, and the Soviet-controlled apparatchiks favored translations that were "politically correct." Yet, because of their connections with earlier revolutionary movements, avant-garde Anglo-American writers were often published during the communist regime, for example Virginia Woolf, whose novels were standardized to appeal to the tastes of popular readers. After Poland regained independence in 1989, the national book market was privatized and commercialized, and avant-garde literature needed advertising to get noticed. Cormack McCarthy's novels were translated into Polish on the wave of popularity of the Coen brothers movie based on No Country for Old Men. The two Polish translations of McCarthy's novel try to sound like a typical hard-boiled realistic fiction. This is where the ideology of consumerism meets the ideology of communism: literature is a means to sustain – and control – a cultural monolith, where all differences are perceived as possible threats to social order.

This article explores English–Thai translations of 'political ideology'. It traces the evolution of the Thai termudomkānand discusses how the complexity of the foreign discourse was reflected in its Thai counterpart. There was a conflation of 'idea' and 'ideal'.Udomkānis a uniquely Thai word, translations of which have never been stable. The contemporary political conflict is analysed through an attempt to catalogue the points on which opposing sides pivot. While this tangled 'pre–post–ideological' predicament is not unique to Thailand, it exemplifies the ways in which cross-country comparisons might be wary of coding political factions along universal standards of coherence, contrast or temporal stability.

This article explores English-Thai translations of 'political ideology'. It traces the evolution of the Thai term udomkān and discusses how the complexity of the foreign discourse was reflected in its Thai counterpart. There was a conflation of 'idea' and 'ideal'. Udomkān is a uniquely Thai word, translations of which have never been stable. The contemporary political conflict is analysed through an attempt to catalogue the points on which opposing sides pivot. While this tangled 'pre-post-ideological' predicament is not unique to Thailand, it exemplifies the ways in which cross-country comparisons might be wary of coding political factions along universal standards of coherence, contrast or temporal stability. (J Southeast Asian Stud/GIGA)

This paper examines aspects of political ideology as realised through translation in the context of a case study, the translations of the Roadmap Plan. The Roadmap is one of several peace plans or initiatives that have been launched in the last decades to resolve the Palestinian-Israeli conflict. Originally drafted in English in 2003 by the Quartet, the plan was subsequently translated into Arabic and Hebrew by different institutions and news media. This paper begins by examining the textual profiles of the different Arabic and Hebrew versions, focusing on their functions and principles of audience design. This study then moves on to establish how ideological factors inform translational choices as well as the interpretation of translated texts by readers. The main body of the analysis, informed by concepts and methods of descriptive translation studies and critical discourse analysis, focuses on the translator's mediation of proper names (including protagonists of the conflict and toponyms); instances of deliberately ambiguous or vague drafting; and politically sensitive terms (e.g. 'normalisation' or 'curfew'). The concluding section accounts for the findings of the analysis in terms of the social, political, and ideological constraints shaping the different language versions of the document under scrutiny.

Cultural hegemony has been widely discussed within the field of Translation Studies. However, few scholars proposed a method of political action to erase the thumbprint of hegemony found in many translated works. In my opinion, the concept of "cannibal translation" developed by Haroldo de Campos is an exception (De Campos & Wolff, 1986). This form of translation is a way to regain control over the meaning of existing discourses and of the systems of representations that govern our daily lives. This paper will rely on a strong theoretical background, in order to argue for the realization of a form of militancy within the boundaries of the systems of representations of language itself, in order to stop seeing the world with the "imperial eyes" (Mary Snell-Hornby, 2006) of cultural hegemony, namely of English tongue and culture in Canada and its industries in Colombia. Finally, I will approach militant translation as a method of "ideological criticism," as understood by Slavoj Žižek. who defines ideology as a "unconscious fantasy that structures social reality" (García & Sánchez, 2008).

A study of the relationship between literary translation, authoritarian politics, linguistic ideologies, juristic philology, religion, and poetry in late nineteenth-century Colombia