بازتاب ایدئولوژی در ترجمه ادبی: تحلیل ترجمهه امیرحسین الهیاری از رمان «القندس» با کاربست رویکرد حاتم و میسون (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
در ترجمه ادبی، به ویژه رمان، انتقال صرفِ واژگان نمی تواند منعکس کننده ی تمام ظرفیت های معنایی متن مبدأ باشد؛ چراکه معنا در این متون در پیوندی تنگاتنگ با گفتمان، فرهنگ و ایدئولوژی شکل می گیرد. پژوهش حاضر با تکیه بر رویکرد تحلیلی حاتم و میسون به بررسی بازتاب ایدئولوژی در ترجمه امیرحسین الهیاری از رمان "القندس" نوشته محمدحسن علوان می پردازد. در این چارچوب، مؤلفه هایی چون تفصیل، تقلیل، عینی سازی، تبدیل ساختار معلوم به مجهول و بالعکس، اسمی شدگی، تکرار و تغییر در عاملیت مورد تحلیل قرار گرفته اند. روش پژوهش توصیفی-تحلیلی است و داده ها با روش بسامدگیری و استقراء تام، از طریق نمونه گیری هدفمند از کل رمان و ترجمه فارسی آن گردآوری و تحلیل شده اند. در مجموع، 1255 نمونه از مؤلفه های گفتمانی شناسایی گردید. نتایج نشان می دهند که الهیاری با بهره گیری از رویکردهایی نظیر عینی سازی و اسمی شدگی، گفتمان متن مبدأ را با حفظ هویت نحوی و معنایی به زبان مقصد منتقل کرده است. این یافته ها نشانگر آن است که ترجمه در چنین متونی نه یک بازتاب منفعل، بلکه کنشی فعال و ایدئولوژیک است.Re-identifying Ideology in Literary Translation: An Analysis of Amir Hossein Allahhyari’s Persian Translation of Al-Qundus Using Hatim and Mason’s Framework
In literary translation—particularly in the realm of the novel—meaning is shaped within the interplay of discourse, culture, and ideology rather than being confined to the transfer of lexical units. This study, drawing upon Hatim and Mason’s (1990, 1997) analytical framework, examines the reflection of ideology in Amir Hossein Allahhyari’s Persian translation of Al-Qundus by Mohammed Hasan Alwan. Within this model, discursive components such as elaboration, reduction, concretization, nominalization, transitivity shifts (active/passive), repetition, and changes in agency are analyzed. Employing a descriptive-analytical method, data were collected through complete induction and frequency analysis from the entire Arabic novel and its Persian translation. The findings reveal that Allahhyari, by employing strategies such as concretization and nominalization, has successfully reproduced the discourse of the source text while maintaining its syntactic and semantic identity. The results confirm that literary translation, in this context, constitutes not a passive reflection but an active and ideologically mediated process. Introduction Literary translation transcends the mere transfer of linguistic forms, as literary texts inherently carry cultural, social, and ideological dimensions that cannot be rendered through language alone (Bashir, 2020). As Hatim and Mason (1990, 1997) emphasize, translation unfolds within “discoursal constraints,” which shape the translator’s linguistic and interpretive choices. Translators, therefore, function as discourse agents who actively participate in meaning construction. Al-Qundus, written by the Saudi novelist Mohammed Hasan Alwan (2011), portrays issues such as patriarchy, social hierarchy, and identity conflict in contemporary Saudi society (Raeisi, 2021). The Persian translation by Amir Hossein Allahhyari (2022) is particularly noteworthy for its stylistic fidelity and creative adaptation, making it a valuable case for examining ideological mediation in translation. This paper aims to assess how Allahhyari’s translation reconfigures the ideological underpinnings of the source text through the framework of Hatim and Mason. Previous Studies Discourse-oriented translation studies have underscored the interconnection between language, power, and ideology (Fairclough, 1995; van Dijk, 2006). In Iran, several scholars have applied Hatim and Mason’s model to evaluate ideological tendencies in translation. For instance, Nodehi (2018) analyzed two Persian translations of Silas Marner and found clear divergences between the translators’ ideological orientations and that of the author. Farajzadeh Jalalabad (2017) concluded that elaboration is among the most frequent features in literary translation, serving as an inevitable mechanism of meaning expansion. Similarly, Zia (2015) demonstrated the model’s applicability to intertextual expressions in The Da Vinci Code. Nevertheless, no prior study has focused specifically on Al-Qundus and its Persian translation, making the present work an original contribution to the field. Methodology This study adopts a descriptive–analytical approach based on Hatim and Mason’s discourse-analytic framework (1990, 1997). The entire Arabic novel and its Persian translation were examined through purposive sampling and complete induction. The analysis focused on seven key discursive parameters: elaboration, reduction, concretization, nominalization, voice shift (active/passive), repetition, and change in agency (Hatim & Mason, 1997, p. 176). A total of 1,255 discursive instances were identified and categorized according to their frequency and ideological significance. Each example was examined with respect to how linguistic transformations—lexical, syntactic, or pragmatic—revealed traces of the translator’s ideological stance. Conclusion The findings demonstrate that Allahhyari’s translation of Al-Qundus exhibits a dynamic and ideologically engaged process of meaning reconstruction. The highest frequency of shifts occurred in concretization (≈67%), reflecting the translator’s tendency to materialize abstract notions and render the narrative more tangible for Persian readers. Nominalization (≈12%) and reduction (≈9%) followed, indicating an inclination toward stylistic condensation and grammatical cohesion. Conversely, changes in agency and voice shifts appeared less frequently but carried significant discursive implications, particularly in reconfiguring character roles and focalization. Allahhyari’s translation, through elaboration and concretization, amplifies the emotional and philosophical tone of the source text, while his occasional reductions mitigate the novel’s social critique. Consequently, the translation transforms the collective ideological discourse of Alwan’s Arabic text into a more individualized and introspective narrative. This ideological repositioning aligns with the notion that translation is not a neutral act of transference but a socially situated re-authoring of meaning (Hatim & Mason, 1997; Ghazanfari, 2006). Overall, the study affirms that applying Hatim and Mason’s framework enables a nuanced understanding of the intersection between discourse, culture, and ideology in literary translation. It also highlights the translator’s pivotal role as an active agent in shaping the ideological and aesthetic trajectory of cross-cultural texts. Introduction Literary translation transcends the mere transfer of linguistic forms, as literary texts inherently carry cultural, social, and ideological dimensions that cannot be rendered through language alone (Bashir, 2020). As Hatim and Mason (1990, 1997) emphasize, translation unfolds within “discoursal constraints,” which shape the translator’s linguistic and interpretive choices. Translators, therefore, function as discourse agents who actively participate in meaning construction. Al-Qundus, written by the Saudi novelist Mohammed Hasan Alwan (2011), portrays issues such as patriarchy, social hierarchy, and identity conflict in contemporary Saudi society (Raeisi, 2021). The Persian translation by Amir Hossein Allahhyari (2022) is particularly noteworthy for its stylistic fidelity and creative adaptation, making it a valuable case for examining ideological mediation in translation. This paper aims to assess how Allahhyari’s translation reconfigures the ideological underpinnings of the source text through the framework of Hatim and Mason. Previous Studies Discourse-oriented translation studies have underscored the interconnection between language, power, and ideology (Fairclough, 1995; van Dijk, 2006). In Iran, several scholars have applied Hatim and Mason’s model to evaluate ideological tendencies in translation. For instance, Nodehi (2018) analyzed two Persian translations of Silas Marner and found clear divergences between the translators’ ideological orientations and that of the author. Farajzadeh Jalalabad (2017) concluded that elaboration is among the most frequent features in literary translation, serving as an inevitable mechanism of meaning expansion. Similarly, Zia (2015) demonstrated the model’s applicability to intertextual expressions in The Da Vinci Code. Nevertheless, no prior study has focused specifically on Al-Qundus and its Persian translation, making the present work an original contribution to the field. Methodology This study adopts a descriptive–analytical approach based on Hatim and Mason’s discourse-analytic framework (1990, 1997). The entire Arabic novel and its Persian translation were examined through purposive sampling and complete induction. The analysis focused on seven key discursive parameters: elaboration, reduction, concretization, nominalization, voice shift (active/passive), repetition, and change in agency (Hatim & Mason, 1997, p. 176). A total of 1,255 discursive instances were identified and categorized according to their frequency and ideological significance. Each example was examined with respect to how linguistic transformations—lexical, syntactic, or pragmatic—revealed traces of the translator’s ideological stance. Conclusion The findings demonstrate that Allahhyari’s translation of Al-Qundus exhibits a dynamic and ideologically engaged process of meaning reconstruction. The highest frequency of shifts occurred in concretization (≈67%), reflecting the translator’s tendency to materialize abstract notions and render the narrative more tangible for Persian readers. Nominalization (≈12%) and reduction (≈9%) followed, indicating an inclination toward stylistic condensation and grammatical cohesion. Conversely, changes in agency and voice shifts appeared less frequently but carried significant discursive implications, particularly in reconfiguring character roles and focalization. Allahhyari’s translation, through elaboration and concretization, amplifies the emotional and philosophical tone of the source text, while his occasional reductions mitigate the novel’s social critique. Consequently, the translation transforms the collective ideological discourse of Alwan’s Arabic text into a more individualized and introspective narrative. This ideological repositioning aligns with the notion that translation is not a neutral act of transference but a socially situated re-authoring of meaning (Hatim & Mason, 1997; Ghazanfari, 2006). Overall, the study affirms that applying Hatim and Mason’s framework enables a nuanced understanding of the intersection between discourse, culture, and ideology in literary translation. It also highlights the translator’s pivotal role as an active agent in shaping the ideological and aesthetic trajectory of cross-cultural texts.
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