Habitus of Prominent Iranian Literary Translators: An Exploratory Study

Introduction: The present study aims to identify and analyze the habitus of prominent Iranian literary translators, a concept derived from Pierre Bourdieu’s sociological theory that refers to a set of internalized tendencies, dispositions, and structures that unconsciously guide the actions of social agents. In this regard, this research focuses on the cultural and social aspects of Iranian literary translators to identify and analyze the behavioral and thinking patterns that guide their translation choices and style. While addressing the human and social dimensions of translation, this study attempts to achieve a multi-layered understanding of literary translation in contemporary Iran by moving away from a purely linguistic perspective.
Background of the Study: In previous decades, scholars have been reviewing translator-centered studies, especially within the framework of the sociology of translation, where the position of the translator as a social activist who operates within the context of culture, ideology, and lived experience is explained. Citing Andrew Chesterman’s perspective on “translator studies” and the application of habitus theory in studies such as Simeoni (1998) and Millaerts (2008), the importance of examining the deep-rooted attitudes and beliefs of translators in shaping translation decisions is highlighted in the present research. In the Iranian research environment, this study is considered one of the pioneering studies, with a large volume of primary and secondary data, that attempts to present a comprehensive picture of the social patterns of prominent translators.
Methodology: The study uses a qualitative approach based on grounded theory. Primary data was collected through semi-structured interviews with 12 prominent literary translators between 2017 and 2018. Secondary data also included 30 published interviews with 23 translators, and four books containing memoirs and published conversations with translators. Using open, axial, and selective coding, the concepts in the data were analyzed and categorized. In this process, qualitative validation criteria such as peer review, rich description, and reflectivity were used to ensure the validity, reliability, and transferability of the findings.
Discussion: The results of the study indicate that the habits of Iranian literary translators can be classified into three main categories: (1) “family culture” which includes a high level of literacy, and familiarity with Persian literature; (2) “protest and justice-seeking approach” which is associated with being influenced by leftist ideas and a tendency to fight social injustice; and (3) “traveling into the past” which refers to nostalgia and traditionalism. These three axes were simultaneously repeated in many participants and seem to have played a fundamental role in the formation of the select group of translators’ habitus.
Conclusion: One of the most important outcomes of this research is the presentation of a conceptual model for understanding the habits of literary translators in Iran, which can be very effective in the field of literary translation education, designing university courses, and training professional translators. The findings of this research show that success in literary translation does not depend only on linguistic skill, but also on the translator's lifeworld, intellectual inclinations, and cultural background. In this regard, it is suggested that educational programs in the field of translation pay more attention to cultivating students' literary taste, historical understanding, and social awareness. In addition, by documenting the memories and lived narratives of translators, this study contributes to recording part of the oral history of literary translation in Iran and can provide a suitable platform for future interdisciplinary research.