Exploring social dynamics and cross-cultural encounters in Paul Bowles’s translations of Moroccan (oral) literature: insights from Choukri, Layachi, and Mrabet’s narratives

Abstract

ABSTRACTPaul Bowles’s literary productions, both factual and fictional, were significantly influenced by Moroccan culture, where he resided for over half a century. Despite facing harsh criticism, particularly as postcolonial critique gained prominence in literary circles, Bowles gave life to a collection of stories and life histories from a distinctly Moroccan perspective. Issues of (mis)representation, Orientalism, authority, and authorship of translated works were central to the controversy. This paper delves into the portrayal of self and other within Bowles’s translation of life stories and fiction by his Moroccan collaborators, Choukri, Layachi, and Mrabet. Their narratives are examined in the context of Tangier’s multicultural environment, where sexual, socio-cultural, ethnic, and religious identities are perpetually questioned and negotiated. The paper argues that through collaborative translation, Bowles allowed marginalised voices from the underground of Moroccan society to emerge, subverting stereotypical images perpetuated by colonial hegemony and elitist nationalist discourses. By investigating issues pertaining to (mis)representation, Orientalism, authority, and authorship within these translated works, the study sheds light on the power dynamics and complexities inherent in cross-cultural literary encounters.KEYWORDS: Culturetranslationrepresentationauthorityand collaboration Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Oral literature encompasses the spoken artistic and cultural expressions of a community, including storytelling, songs, chants, proverbs, and myths, transmitted verbally across generations to convey traditions, knowledge, and cultural identity.2 Translation mine; original : « Il s’agit d’une technique de viol tendre et imperceptible. Ce procédé pseudo-littéraire ressemble beaucoup plus à l’interrogatoire policier consenti qu’à une saisie et une retranscription de la réalité marocaine qui, malgré l’implantation de Bowles à Tanger, lui échappe totalement … Cette littérature bâtarde ne nous concerne pas. À présent Bowles a trouvé un filon. Il l’exploite et le perfectionne. Nous ne jugerons pas le discours (supposé ou vrai) du jeune M’Rabet. Mais à la lecture de ces deux livres, nous pouvons dire que le Marocain, le Tangérois en l’occurrence, ne peut se reconnaître dans cette image trompeuse et folklorique de la réalité ».