Hikayat Faqir: Lost in Translation- Part 2
September, 2023
Taufiq Hanafi
In this continuation from my previous blog post, I delve deeper into the English interlinear translation of the Hikayat Faqir manuscript. My aim is to examine its nuances and understand the context of its acquisition, focusing on the linguistic discrepancies and the socio-historical backdrop that surrounds it.
Figure 1. Hikayat Faqir MSS_Malay_B_10 f.51v
Upon reviewing the English translation of the first page from Hikayat Faqir, which is the only page that has translation, it becomes clear that the translation struggles to capture the rich nuances and depth of the original Malay text. The hurried translation process has resulted in the omission of important textual subtleties that are vital to fully appreciating the Malay narrative.
From the get-go, the translation seems to strip the text of its natural rhythm and poetic repetition, features that embellish the original Malay script. Elements such as the rhythmic and repetitive phrases, like ‘dan lagi’, which accentuate the aspects or events narrated, are sadly lost in translation. The English version opts for simplified phrases that fail to convey the original text’s poetic essence.
Furthermore, the English version suffers from potential misinterpretations of certain words, which while not incorrect, do not encapsulate the deeper essence of the original phrases. For instance, ‘masyhur’ suggests being renowned, a notion that extends beyond just being famous. The word ‘murah’ embodies generosity or kind-heartedness, not simply being liberal. Moreover, descriptions of festivities are translated quite literally, failing to vividly convey the joyous celebrations portrayed in the Malay narrative.
Notably, the translation overlooks a crucial sub-clause that illustrates the actions of the faqir, specifically whils he ‘datang duduk minum kanjah’ or ‘came to sit and drink kanjah’. Although the translator noted the English equivalent, ganjah, in the manuscript margin, it lacks contextual explanation, leaving a gap in the narrative and raising questions about ganjah’s role and significance in the story. This missing detail might have offered a deeper insight in the faqir’s character or a significant cultural aspect, thus adding to the storyline.
And evident flaw is the omission of the recurring preposition/adverb/conjunction ‘hatta’, which in the Malay text serves to connect sentences and events, fostering a seamless and interconnected narrative. Its absence in the translation results in a fragmented text, devoid of the smooth flow and cohesive progression seen in the original.
This discrepancy is not just a result of linguistic barriers but is also deeply rooted in the socio-historical circumstances of the British colonial era during which it was acquired. The manuscript, housed in the British Library, reflects a time of territorial and cultural conquests, acquired by the Scottish poet and scholar John Leyden around 1811. Leyden, profoundly interested in Oriental languages, fostered a strong alliance with Thomas Stamford Raffles during his time in Penang between 1805 and 1806. This collaboration facilitated the creation of a significant collection of Malay manuscripts, mirroring the power dynamics of that time.
Examining this manuscript reveals the tumultuous zeitgeist of its creation period. Its rushed translation mirrors the colonial setting, offering just a superficial glimpse into the Malay narrative. This approach hints at a lack of genuine engagement and respect for the native literature and culture, reminiscent of the colonial era’s sentiment.
Thus, when scrutinizing the English translation against this larger backdrop, the faults cannot be separated from the broader implication of British colonialism, which is marred by power imbalances and cultural negligence, palpably represented in the translation.
References:
https://www.bl.uk/manuscripts/FullDisplay.aspx?ref=MSS_Malay_B_10
Brown, I.M. 1955. John Leyden (1775-1811): his life and works. Edinburgh: University of Edinburgh