I have been writing about the idea of ‘translation’ in terms of ‘knowledge transfer’ or ‘diffusion’, which often suggests that there is a linear process of knowledge production and dissemination: knowledge is held by one profession which has to find the right language to pass it on to another. This approach has often been reflected in the strategies of academic and government bodies. Yet, the process is two-way. Both groups offer knowledge and the potential to have a meaningful conversation that suits both parties. If so, ‘translation’ becomes a way for them to engage in a meaningful way, to produce a common language that they can both ‘own’ and use. Examples include: the need for scientists to speak with policymakers about how the policy process works; the need for ‘complexity’ theorists to understand the limits to policymaker action in Westminster systems; the separate languages of institutions which struggle to come together during public service integration (key to local partnership and ‘joined up government’); and, the difference in the language used by service providers and users. We might also worry about the language we use to maintain interdisciplinary discussion (such as when ‘first order change’ means something totally different in physics and politics).
It’s not the same thing, but translating into another language, such as when conversing in English and Japanese, reinforces the point in an immediately visible way. In both directions, English to Japanese, and vice versa, it is clear that the recipient only receives a version of the original statement – even when people use a highly skilled interpreter. Further, if the statement is quite technical, or designed to pass on knowledge, the gap between original intention and the relayed message is wider still.
This point can be made more strongly in a short lecture using interpretation. As academics, many of us have been to conferences in English, and witnessed a presenter trying to cram in too much information in 15 minutes. They give a long introduction for 10, then race through the slides without explaining them, simply say that they can’t explain what they hoped, or keep going until the chair insists they stop. You don’t really get a good sense of the key arguments.
In another language, you have to reduce your time to less than half, to speak slowly and account for translation (simultaneous translation is quicker, but you still have to speak very slowly). You have to minimise the jargon (and the idioms) to allow effective translation. Or, you need to find the time to explain each specialist word. For example, while I would often provide an 8000 word paper to accompany a lecture/ workshop, this one is 1500. There is no visible theory, although theory tends to underpin what you focus on and how you explain it. It took 40 minutes to present, largely because I left a lot of topics for Q&A. I still had a hard time explaining some things. I predicted some (such as the difference between ‘federalism’ and ‘federacy’, and the meaning of ‘poll tax’ and ‘bedroom tax’) but realised, late on, that I’d struggle to explain others (such as ‘fracking’, or the unconventional drilling used to access and extract shale gas).
This sort of exercise is fantastically useful, to force you to think about the essential points in an argument, keep it short without referring to shorthand jargon, and explain them without assuming much prior knowledge in the audience, in the knowledge that things will just mean different things to different audiences. It is a skill like any other, and it forces on you a sense of discipline (one might develop a comparable skill when explaining complex issues to pre-University students).
Indeed, I have now done it so much, alongside writing short blog posts, that I find it hard to go back from Tokyo to jargon city. Each time I read something dense (on, for example, ‘meta-governance’), I ask myself if I could explain it to an audience whose first language is not English. If not, I wonder how useful it is, or if it is ever translated outside of a very small group.
This is increasingly important in the field of policy theory, when we consider the use of theories, developed in English and applied to places such as the US and UK, and applied to countries around the globe (see Using Traditional Policy Theories and Concepts in Untraditional Ways). If you can’t explain them well, how can you work out if the same basic concepts are being used to explain things in different countries?
Further, we don’t know, until we listen to our audience, what they want to know and how they will understand what we say. Let me give you simple examples from my Hokkaido lecture. One panellist was a journalist from Okinawa. He used what I said to argue that we should learn from the Scots; to develop a national identity-based social movement, and to be like Adam Smith (persevering with a regional accent, and a specific view of the world, in the face of snobbishness and initial scepticism; note that I hadn’t mentioned Adam Smith). Another panelist, a journalist from Hokkaido, argued that the main lesson from Scotland is that you have to be tenacious; the Scots faced many obstacles to self-determination, but they persevered and saw the results, and still persevere despite the setback (for some) of the referendum result (I pointed out that ‘the 45%’ are not always described as tenacious!). Another contributor wondered why Thatcherism was so unpopular in Scotland when we can see that, for example, it couldn’t have saved Scottish manufacturing and was perhaps proved correct after not trying to do so. Others use the Scottish experience to highlight a similar sense of central government imposition or aloofness in Japan (from the perspective of the periphery).
In general, this problem of academic translation is difficult enough when you share a common language, but the need to translate, in two ways, brings it to the top of the agenda. In short, if we take the idea of translation seriously, it is not just about a technical process in which words are turned into a direct equivalent in another language and you expect the audience to be informed or do the work to become informed. It is about thinking again about what we think we know, and how much of that knowledge we can share with other people.