Feminist Translation And Feminist Translation

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Now the issue is when feminist translators are inserting their own ideas and information other than those appear in the source text or changing the conventional gramma by using the inclusive language when the source text did not do the same, are they being faithful to the source text, as the principle of translation practice requires? At a glance, it is easy to come to the conclusion that they break the rule, but further analysis actually justifies their approaches as being faithful.

William Robinson criticizes that theses approaches make feminist translation “not a translation, but a mutilation” of the original texts (1934, p. 151). Contrary to what critiques suggest, in fact, neither the “hijacking” method nor the usage of inclusive language
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For feminist translations, the principle of fidelity goes beyond word level, and whether translators follow this principle should be judged according to “neither the author nor the reader, but toward the writing project” (Simon, 1996, p. 2). In this case, if one criticizes the value of the translation merely because they figure that the translator is visible in the target text by adding or omitting certain words, they treat feminist texts in a wrong way, choosing to neglect the potential power of the text in their…show more content…
The conventional gramma cannot explain why it is logical to say “Everyone please take off his boots,” when there are 300 women and 1 man in the room (Simon, 1996, p.18) but if we adopt the inclusive language and change the sentence into “Everyone please take off their boots.” we eliminate the hidden bias and achieve neutrality without changing any meaning of the
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