ISSN: 1579-9794

Hikma 19 (1) (2020), 43 - 68

Ideology in Advertising: Some Implications for

Transcreation into Arabic

La ideología en la publicidad: algunas implicaciones para

la transcreación al árabe

NIBRAS AL-OMAR

nomar@zu.edu.jo

Zarqa University

Fecha de recepción: 6 de abril de 2019

Fecha de aceptación: 20 de diciembre de 2019

Abstract: Ideology has a twofold sense in advertising. One is general and

aims to standardize the consumers' needs and traits by globalized means to

persuade them to buy the products. The other is specific whereby the

advertisement campaigns can introduce, reinforce, and /or challenge some

ideological values as of politics, religion, race and gender. To sell globally,

advertisements are translated into other languages. This requires adjusting

the ideological values to the Target Language (TL) audience. When the

ideological dimension of the TL is given priority, transcreation, instead of

translation per se, becomes the best choice. Unlike the traditional translator

who is expected to be faithful to the Source Language (SL), the transcreator

should always maintain proximity to the TL ideology so as to avoid unwanted

sensitivities of the TL audience and should adopt creative ideas in order to

achieve resonance in the TL. The present paper aims to investigate the

implications of advertising ideology for transcreation into Arabic. The global

advertisement campaigners seem to be aware that Arabic and Islam

represent a unified ideology represented in values of national identity,

politics, and gender. Most transcreation of these campaigns have achieved

both proximity to the TL audience and creativity of ideas that do not clash

with the ideological status quo in the Arab World. But despite the laudable

reputation of transcreation nowadays in the Translation Studies literature as

the best strategy of advertisement translation, it looks like it cannot escape

the twofold sense of ideology in those texts. While it does embrace diversity

of ideological values of SL and TL, an advertisement campaign transcreation

is unable to outbalance the general and more solid ideology of standardizing

the consumers' needs and motives.

Keywords: Advertising, Ideology, Translation, Transcreation, Translation

studies

Ideology in advertising: some implications for transcreation into Arabic 44

Hikma 19 (1) (2020), 43 - 68

Resumen: La ideología tiene un doble sentido en la publicidad, uno es

general y apunta a estandarizar las necesidades y rasgos de los

consumidores por medios globalizados para persuadirlos a comprar los

productos. El otro es específico por el cual las campañas publicitarias

pueden introducir, reforzar y/o desafiar algunos valores ideológicos como la

política, la religión, la raza y el género. Para vender a nivel mundial, los

anuncios se traducen a otros idiomas. Esto requiere ajustar los valores

ideológicos a la audiencia del lenguaje objetivo (TL). Cuando se da prioridad

a la dimensión ideológica del lenguaje objetivo, la transcreación, en lugar de

la traducción per se, se convierte en la mejor opción. A diferencia del

traductor tradicional que se espera que sea fiel al lenguaje fuente (SL). El

transcreator siempre debe mantener la proximidad a la ideología el lenguaje

objetivo para evitar sensibilidades no deseadas de la audiencia del lenguaje

objetivo y debe adoptar ideas creativas para lograr resonancia en el

lenguaje objetivo. El presente trabajo de investigación tiene como objetivo

estudiar las implicaciones de la ideología publicitaria para la transcreación al

árabe. Los activistas de la campaña publicitaria global parecen ser

conscientes de que el árabe y el islam representan una ideología unificada

representada en los valores de identidad nacional, política y género. La

mayoría de las transcreaciones de estas campañas han alcanzado tanto la

proximidad a la audiencia del lenguaje objetivo como la creatividad de ideas

que no choquen con el status quo ideológico en el mundo árabe. Pero a

pesar de la reputación elogiable de la transcreación actual en la literatura de

Estudios de Traducción como la mejor estrategia de traducción de anuncios,

parece que no puede escapar al doble sentido de la ideología en esos

textos. Si bien abarca la diversidad de valores ideológicos del lenguaje

fuente y el lenguaje objetivo, una campaña de publicidad de trascreación es

incapaz de superar la ideología general y más sólida de estandarizar las

necesidades y los motivos de los consumidores

Palabras clave: Publicidad, Ideología, Traducción, Transcreación, Estudios

de traducción

NTRODUCTION

Advertising is a compelling factor that both moulds and reflects all

human beings' everyday lives. Advertisements (ads) appear on television,

radio, newspapers, roads and the internet with a pervasive purpose:

marketing and selling products by following specific ideologies .Ideology can

be “the mental frameworks-the languages, the concepts, categories, imagery

of thought, and the systems of representation-which different classes and

social groups deploy in order to make sense of, define, figure out and render

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intelligible the way society works” (Hall,1996: 26).This means it may be

represented verbally (linguistically) and/or non-verbally (audio-visually). It is

often argued that ideology and culture overlap conceptually, but ideology

brings a political dimension and power relations to the shared terrain

(Storey, 2009:5). Ideology has been studied according to too many different

areas of inquiry. The present study does not claim to have followed a

specific approach. Only the areas that have bearing on both of advertising

and translation/transcreation will be considered in the present study.

In the age of globalized ad campaigns, it has become essential for

multinational companies to consider translating their ads to other audiences.

It was only from the year 2000 onwards that systematic research into ad

translation per se started. The translators and Translation Studies (TS)

researchers are aware that ads translation is not confined to its linguistic

dimension. In harmony with Hall's (1996) definition above, ideology in the

translational perspective is seen as “ The conceptual grid that consists of

opinions and attitudes deemed acceptable in a certain society at a certain

time and through which readers and translators approach texts” (Lefevere,

1998: 48). Thus, it is inevitable for the translator to consider any ideological

factors in ads to persuade the Target Language (TL) audience to buy the

products. To account for such consideration, the traditional sense of ad

translation is transcended by another practice: 'transcreation', which has

become the answer to successful ad campaigns directed to other audiences.

The age-old emphasis on faithfulness to the Source Language (SL)

becomes subordinate in transcreation. An ad transcreator needs to

completely recreate the SL ad concepts (see 3, below).The term '

transcreation' has theoretically and practically become a constant in many

studies concerned with advertising translation (see Benetello, 2018,

Pederson, 2014, Gaballo, 2012, Humphrey et al, 2011 and Ray and Kelly,

2010).

Because the Middle East is one of the largest markets for a huge

number of products, transcreation for Arab audience has become a priority

for any global ad campaigner. The concept has not yet gained currency inthe

literature concerned with English-into-Arabic ad translation despite the fact

that transcreation has already been practiced widely by global ad campaigns

in the Middle East. Most of these works were persistently confined to the

traditional translation strategies. Alagha (2006), for instance, studied the

strategies used to translate phrases in fast food ads, such as borrowing and

transliteration, and examined them in terms of degrees of acceptance by the

TL audience. Similarly, Abu Shehab (2011) explored the translation

strategies and linguistic inaccuracies found in the TL texts of brochures of

personal care products. Besides the strategies of literal versus free

Ideology in advertising: some implications for transcreation into Arabic 46

Hikma 19 (1) (2020), 43 - 68

translations, Ayadi (2017) referred to “adaptations” by which the intended

effect of the ad slogans could be achieved in the TL texts. Whatever the

strategy may be, it must affect the TL audience, as advocated by Hamade

(2008) who also called for investigating the limitations of ad translation into

Arabic as a separate genre. Since any ad is originally intended for a specific

audience, the role of translation would be “moulding” it into a new one that

influences a different audience (Chidiac and Saliba: 2016). To maintain the

function of an ad in the TL, Boziane (2016) suggested to use both of

Vermeer's (1989) 'skopostheorie' and Venuti's (1995) 'foreignization' .The

former would help to adjust the ad to the local norms, while the latter may

preserve some key textual elements (Boziane, 2016: 145). Venuti's (1995)

pair of “domestication versus foreignization” could have been used instead,

and the findings would not be much different. It should be admitted,

however, that the senses of both ideology and transcreation may not be

entirely absent in the last two studies though not specifically discerned or

stated.

The present study aims to investigate the role of ideology as an

operating factor of advertising in the transcreations of English ad campaigns

for the Arabic-speaking world. It is hypothesized that:

a) Any global ad campaign is dominated by an ideology which does

not only intend to sell more but also to globalise (standardize) the

consumers' tastes and needs.

b) Any global ad campaign inherently aims to introduce, reinforce

and/or change some ideological values as of gender, race, religion or

politics.

c) Translation per se is too limited to account for ads ideology. Thus,

transcreation is the more preferable term.

d) The ad campaign ideology has unexpectedly interesting and

practical implications for transcreation for the Arab audience.

e) An ad transcreation may or may not involve changes of ideology to

ensure resonance in the TL.

To (in)validate the aforementioned hypotheses has proved to be

challenging because the concepts of ideology in ads, ideology translation, ad

translation and transcreation of ad ideology are woven together in a dense

fabric of relationships. It is found more convenient firstly to disentangle this

fabric by describing them in pairs and secondly to analyse the implications

for transcreation. Specific examples are selected from a variety of global ad

campaigns which are believed to be representative of the common trends of

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ad transcreation for the Arab audience .They are investigated with a view to

seeing how ideologies of SL ad campaigns are transcreated to influence

Arab customers. The selection of the ads in the present study is made for

strictly academic reasons, and with no intention to promote or market any of

the products or brands. It should also be stated that no infringement of the

in this study, is intended.

To the best knowledge of the present writer, the concept of ideology

as an essential aspect of advertising practice has not been tackled

extensively, especially in terms of its implications for transcreation in general

and from English to Arabic in particular.

1. I

DEOLOGY IN ADVERTISING

Advertisers work to discover the preferences and needs of consumers

to decide how to convince them that their products are the best to buy.

Persuading others to do something is roughly affecting their beliefs and

desires. Citing Sperber and Wilson (1995), Taillard (2000) shows that to

persuade an audience to believe something can be done in two ways. One

may undertake an efficient, overt communication to secure the audience’s

attention and make it mutually manifest that he intends to convey a particular

piece of information. On the other hand, information may be put across in a

“covert” way, in which case one does not make the informative intention

mutually manifest and leaves it up to the audience to either pick up on the

information, or not (Taillard, 2000: 155). The audience will respond to the

producer's straightforward intention in an overt communication, such as

when an I Phone ad announces its features. But, in covert communication,

like when using humour to give information. Such expectation is not

necessarily present since the intention remains hidden. However, to

persuade does not imply to lie to the consumers but to address their beliefs,

values, and expectations. This can be done by “positioning technique” which

involves” targeting of a product for the right people” (Beasley and Danesi,

2002: 12). For instance, young male executives who believe in the value of

showing off their material possessions may be targeted by Hugo Boss or

Omega brands which evolve usually around one's status, self-enhancement,

recognition, or group appeal. The values of being cool and trendy are

exploited by fashion brands to target teens. Housewives are targets of

detergent brands which promote values of high quality and money saving

simultaneously. These practices may also be seen to reflect the 'power

relations' between advertisers and consumers , which should lead to an

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assumption that behind any ad there must be a covert purpose, or that the

aim of the ad is to reinforce or change a dominant ideology.

Ideology is a focal point in many key studies which conceptualize its

role in ad analysis in a seemingly distinctive manner. Williamson (1978)

believes that any system of values constitutes an ideology and

acknowledges that values do not exist in things per se, but in their

conveyance. Moreover, she states that ideology is always that which we are

not aware of, for in ideology, we make assumptions that we do not question

because we already perceive them as true. For Williamson (1978: 25),

ideology works through us and not at us, because we are active participants

in it. Speaking from the semiological and structuralist perspectives,

Williamson (1978) contends that our ideologies are at work in the

transference of values between meaning systems of referent and products in

advertising. For example, diamonds may be marketed by linking them to

eternal love. The material is no longer a rock but a sign of love and

endurance, because of value transference. Throughout its history, the

Chanel 5 perfume brand has used many female cinema stars by placing

their images and the Chanel bottle together in one ad. Doing so, advertisers

want us to assign to Chanel the same meaning we have assigned to these

stars in films and such transference exists only in those ads. This belongs to

“Signification System” in advertising which involves generating a set of

meanings for a product by systematically associating brand names, logos

and ad texts with implicit values of desire, lifestyle, etc. (Beasley and Danes,

2002: 23). This case could be described by Goldman (1992: 6) as

constructing a social illusion by promoting a different vision of the world.

Again, ideology is at work here.

Ads are also seen powerful enough as to be platforms through which

socio-cultural, political, and economic ideologies representations of gender,

race or beauty values can be reinforced or changed (Shields, 2012). An

ideology, then, is linked to a specific culture where beliefs and values may

dictate our behaviour towards the opposite sex or the different race. Ads

capture the essence of culture by feeding off our strengths, weaknesses,

and desires to reinforce ideologies that defend the status quo. Clearly, our

status quo is our daily decisions which are expected to conform to society's

cultural values. In a Burger King ad of crispy chicken wrap featured an

African American woman eating the product and singing, it contributed to the

popular stereotype that black people in the USA like fried chicken. The ad is

believed to have supported this dominant ideology of African Americans; and

hence, reinforce it (Shields, 2012). In conformity with the common

ideological values, ads in the Arab world tend to feature women modestly-

dressed or wearing hijabs (head covers). Ads may also challenge a

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prevailing ideology to sell more. The US-based Billie razor brand launched in

June 2018 a new ad showing women actually shaving their body hair

(BBC,2018) Usually, ads for women razors show plastic-perfect airbrushed

smooth legs. The ad in question was lauded widely in the social media

because Billie said it wanted to remove the stigma of body hair by embracing

it as physiologically normal and it would be a woman's choice to shave it or

not. The ad, however, was accused by an Indian feminist of trying to hijack

feminism because it represented the idea that women empowerment could

simply be bought off at the supermarket shelves (Kaur, 2018).

On the other hand, the concept of ideology in ads has acquired a

positive (or at least a neutral) sense nowadays. Instead of its negative

hegemonic nature, an ad ideology is seen as a set of ideas, beliefs and

moral values that translate into a set of brand choices culminating in “a

perfect place rich in values, encouraging a type of ethically-grounded

acquisition, where consumers find that purchasing and partaking they

adhere to an ethical model that help them gain or regain morality” (Borghini

et al, 2009: 371, as found in Massa and Testa, 2011: 111). So, consumers

are not merely passive recipients of ideology and make it theirs. They have

their own interpretations of ideology and make purchasing decisions that

serve as input for advertising. Set in a cultural economic context, Massa and

Testa (2011) study an ideology-focused food retailer and how it could

increase its sales by adhering to business ethics .The ethical issues assume

particular relevance as consumers are growing more concerned about

safety, health, matters of conscience such as animal welfare and labour

standards (Massa and Testa, 2011: 110). Therefore, producers who stand

for a certain social ideology of honesty and integrity can create a competitive

advantage for themselves over others.

Ideology-motivated ads seem to be inevitable despite the 2000s shift

of attention towards 'branding' particularly in relation to popular culture and

the new media. Advertising is used to enable brands to acquire cultural

meanings, such as status distinctions. It is always the brand not commodity

that matters .Arvidsson (2005: 236, as cited in Sinclair, 2015: 44) contends

that although it is people who create trust, affect and share meanings, the

ads pick up on the these meanings and associate them with particular

products (see Williamson's discussion above). Sinclair (2015: 45) argues

that such a view is reflexive in the sense that it recognizes the rise of

independent popular culture but seeks to bring it under the control of

commercial interests. Obviously, 'control' is ideology, in our sense.

Consumers become more reflexive in understanding their own responses to

advertised goods. The social media contributed to spread the young

consumers' parodies and spoofs of branded advertising that they described

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as manipulative and unauthentic (Sinclair, 2015: 45). This might negatively

affect the sales. In return, ad agencies follow an ideology of exploiting the

young consumers' behaviour by planting ads on the internet that may go

viral, but it is undeniable that the social media may have led to a power shift

from marketers to consumers , namely, bandwagonism.

Fiorella (2012) argues that brand ads must not only seek a great

product but also a great idea, an ideology that can elicit passion and spark

the imagination of the consumers instead of simply provide a utilitarian tool.

Seen positively, negatively, and/ or neutrally, ideology has proved to

be an integral part of advertising.

2. IDEOLOGY IN TRANSLATION

Translators, generally, tend to let their knowledge and previous

experience, which are governed by ideological norms, control their work.

They submit to being guided by what their ideological background imposes

on their decisions (Robinson, 2001: 42) Translators will have as well to

conform to the ideological constraints of the TL audience so as to ensure

resonance in the TL text. This situation may have led Nord (2003: 111) to

confirm that almost any decision in translation is consciously or

unconsciously guided by ideological criteria.

Many TS scholars have foregrounded ideology at the expense of

culture because the former encourages “greater critical thinking” (Calzada-

Perez, 2003: 6). An ideological intervention takes place in the translation

process when the translator (and all those involved) make selections

governed by those who wield power (Fawcett and Munday, 2009:138). And it

is presumed that any ideologically-motivated translation must include

distortions, manipulations or even changes to the SL text. Léfevère (1992:

16) suggests that translation functions under the control of a “patronage”

where three components are identified, as follows:

a) The ideological component which constrains the choice of the

subject and form of presentation.

b) The economic component which concerns the payment of

translators or writers by the media, publishers, etc.

c) The status component: in return for economic payment, the

beneficiary is to conform to the patron's expectations.

It seems that there is an 'inherent partiality' in translation since the

choices made by the translators, editors, patrons, and commissioners may

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decide the impact on the target audience, whether repressive or subversive.

This partiality is the outcome of the age-old axis of translation strategies:

literal vs. free, and its evolvement into formal vs. dynamic (Nida, 1966),

semantic vs. communicative (Newmark, 1981), foreignization vs.

domestication (Venuti, 1995), all of which are dominated by faithfulness to

either the SL or the TL respectively. The' in-between positionality' has

evoked a static image of the translator who is always expected to be loyal to

an ideology rather than the other. The view is dismissed as being misleading

since the in-between position obscures the inevitable need to other agents

such as, publishers, commissioners, employers and, in the present paper,

ad campaigners, to make translation possible. Therefore, the translator

should be imagined involved in a movement and not in a static position,

fluctuant between the SL and the TL cultures where values, beliefs and

practices may overlap. The translator does not move alone, but rather as an

agent of a “collective action” (Tymoczko, 2002: 201).

It can be inferred from the remarks above that ideological

considerations are always present in translation decision-making as they are

significant in advertising.

3. ADVERTISING TRANSLATION AND/OR TRANSCREATION

The need to translate ads becomes urgent when giant companies

decide to go global. It may be argued that the globalised economy has

brought to life an unanimously agreed- upon ideology where the idea of

'diverse cultures' has become part of history. This could be the outcome of

'standardizing' the ad's original message in other languages. According to

Guidere (2006), 'standardization', as a translation strategy, is justified by

advertisers' conception of culture as global, which leads transnational

consumers to have the same lifestyle and consumption habits. This may

entail the use of English (as the present- age hegemonic language) in their

ads which are directed to non-English speaking countries. Not all consumers

have a sufficient command of English as argued by De Mooij (2004: 184-85)

who lists some examples where Dutch and German consumers have missed

the point in many English ads. The Dutch misunderstood the Fa's TV

commercial “The spirit of freshness “as” The spirit of fitness”, and the

Germans confused Esso's “We are drivers too” as “We are two motorists”!

Translation of ads is not limited to words only. Ads consist of concepts

and values which may not be relevant to the TL audience. Moreover, a

concept can be expressed visually for SL audience but verbally for others

Demooij (2004: 196) recommends that ad translators should team with the

Ideology in advertising: some implications for transcreation into Arabic 52

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copywriters and art directors and give advice about cultural and ideological

aspects of SL and TL. The teamwork aims to make the internationalized

campaigns motivate their consumers across cultures by appealing to their

values and aspirations.

Rodriguez (2015) admits that the translator is facing new challenges

posed by the media specifically when dealing with ideologically-charged ad

campaigns She finds a contradiction between two cases .First, due to

globalization , there is no independent culture , and goods exported from

western countries overcome any ideological boundaries; and second, the

exercise of power as an ideology in the representation of women in dress

ads translated to Arab markets where only modest attires prevail(Rodriguez,

2015:242).The translator witnesses the expansion of the limits of the

traditional definition of translation which involves fidelity to SL. This

expansion may require a new insightful look at translation of ad ideology in

particular. Apart from the 'standardization' strategy, Guidere (2001:4)

emphasizes the “ideological dimension” of the ad message which can only

be represented in the TL by 'adaptation'. It is found more convenient to

adapt these campaigns to be accepted by the TL audience. But has the term

'adaptation' gained currency with ads in TL?

Over the last few years, the concept of transcreation (instead of

adaptation or translation) has reigned in the context of advertising. The term

is not new. It was used in association with literary translation specifically in

the tradition of Indian languages it was used by Lal (1974) to refer to his

English translation of Sanskrit works. In the Indian tradition, transcreation is

understood as the interpretation of the original work to suit the TL audience

in a particular time and space. Jothiraj (2004: 166) alludes to the idea of

ideology rewritten or adapted for the TL audience and states that the

translator's role is meeting the demands of other people and situations,

consequently, transcreation will in no way be an imitation of the original like

translation is. Gaballo (2012) and Pedersen (2014) have seen a confusion

between 'transcreation' and 'translation' and investigated the differences

from the professional and theoretical perspectives. While other relevant

concepts like adaptation, rewriting and localization may have their own

legitimate statuses in TS, transcreation is still associated with one of them or

the other (Torresi, 2014: 7).

But when compared to translation per se, ad transcreation is seen as

“more than translation” (Pederson, 2014: 57) since it involves adaptation to

persuade the TL audience. Gaballo (2012: 99) argues that a good translation

already involves adaptation, therefore, a good translator will already be a

transcreator and such difference of terms is pointless. But when an error-

based translation evaluation grid is applied to ad transcreation, for instance,

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it turns out that any translation-oriented error is not considered as such. The

criterion is always whether to resonate with the TL consumers regardless of

the faithful rendition of the SL (Benetello, 2018: 42).Such practices might

have given transcreation an added value because they provoke a fresh

awareness of the complexity of the translation process in a diversity of

contexts and encourage rethinking the more traditional views (Schaffner,

2012: 881). Still, many scholars attribute this 'added value' to not only the

translational skills of the transcreator but also to other professional sets of

skills, requirements, and services. It requires a team mentality, proximity to

the customer and in-country reviewers who may ensure transcreation

quality. The outcome includes a hybrid of new content, adapted content and

imagery, and straightforward translation (Ray and Kelly, 2010: 2)

Transcreation is also seen by Gaballo (2012: 111) as a holistic approach

that requires the ability to generate novel ideas and re-purpose them to TL

customers. From a more professional perspective, Benetello (2018: 41)

suggests the transcreator must be a translator, a copywriter, a cultural

anthropologist, and a marketer. We may add that transcreators must also be

native speakers and steeped in their community's ideological values in order

to be able to evaluate ads and make sure they have no negative

associations for the TL audience (see Puma example in 4.2 below).So they

even better be not expatriates who may be very good translators into their

own tongue, but may not be up-to-date with the changing ideologies of their

original countries. A thorough knowledge of the laws and restrictions on ads

in the TL countries and having flexible relations with clients are two

additional requirements suggested by Torresi (2014: 8) who also maintains

the impossibility of listing all the abilities of transcreators. The transcreator's

work, after all, lies in producing an ad content that must resonate in the TL

market.

To epitomize the present section, ad transcreation generally needs to

achieve two complementary conditions:

a) Proximity to the TL ideology to persuade the TL customers and

avoid inciting any unwanted sensitivities.

b) The adoption of creative ideas without sacrificing the SL intent.

The situation looks like a dilemma that will unfold in the next section.

4. I

MPLICATIONS FOR TRANSCREATION

With these two conditions in mind, some examples are examined to

illustrate specifically the implications of ad ideologies for transcreation into

Ideology in advertising: some implications for transcreation into Arabic 54

Hikma 19 (1) (2020), 43 - 68

Arabic. For convenience, the examples are classified into verbal(linguistic)

and non-verbal(audio-visual). Such procedure does not suggest that a clear-

cut line can be drawn between the two. The classification is based upon two

assumptions. First, any ad ideology can be manifested verbally and/or non-

verbally. Second, a cross reference between both should be expected since

they interact like any means of communication (Torresi, 2008: 64).

4.1. Verbal

The examples in Table1 below are taken from internet sites of ad

campaigns in the Arab world where both English and Arabic are used.

Observe the underlined words in the Target Text (TT) as compared to

Source Text (ST).

TTST

ﺕﺎﺳﻣﻠﻟﺎﺑ ﺃﺩﺑﻳ ﻱﻭﻘﻟﺍ ﻁﺎﺑﺗﺭﻷﺃ

ﺔﻧﻭﻧﺣﻟﺍ

1. A powerful bond begins with touch (Johnson's,

2018)

ﻝﻛ ﻰﻟﺍ ﺔﻋﻭﺭﻟﺍ ﻥﻣ ﺔﺳﻣﻟ ﻑﺿﺃ

) ﻡﻭﻳhttps://www.nissan-

me.com/campaigns/leaf.html

2. Make everyday simply

amazing(https://www.nissan.co.uk/vehicles/ne

w-vehicles/leaf.html

ﻊﻓﺩﻟﺍ ﻙﻠﻣ ﻰﻟﺍ ﻙﺗﺭﺎﻳﺳﺑ ﻖﺗﺭﺃ

ﻲﻋﺎﺑﺭﻟﺍ

http://ar.toyota.ae/new-

models-offers /

3. Upgrade to the king (http://ar.toyota.ae/new-

models-offers/

Table. 1 Examples of verbal transcreation

Example 1 is a child skincare product ad tagline. In the TT an

adjective

ﺔﻧﻭﻧﺣﻟﺍlit.[kind] is added to modify ﺔﺳﻣﻟ lit[touch] and is seen

ideologically convincing for the Arab audience since it also specifies an

innocent type of touch. Touching other people is controlled by deeply-rooted

rules and the word in Arabic could be religiously a taboo if not used

cautiously. Without the addition of that adjective in TT, advertisers would

have jeopardized the product image and offended the audience as well.

The same word, ﺔﺳﻣﻟ , however, is used in example 2. When it

collocates with

ﺔﻋﻭﺭﻟﺍ ﻥﻣ lit [amazing], the word ﺔﺳﻣﻟloses its concrete sense

and indicates a “feeling” or a glimpse in Arabic.Thus, it is considered a

successful compensation for SL “simply” and does not arouse the

resentment of TL audience.

In ex.3, the king cannot be merely given as Arabic correspondent

”

ﻠﻣﻟﺍﻙ ”, where ﻝﺃ, the definite article Al, is added . The choice is due to

religious and political restrictions. Religiously, The King may denote one of

the 99 names of God in Islam, and politically it may refer to the monarch of

the state. The ad tagline is given with a background picture of a chess game

55 Nibras Al-Omar

Hikma 19 (1) (2020), 43 - 68

board and the shah(king) pieces. The same picture is used in the Arabic

transcreation and the two words

ﻲﻋﺎﺑﺭﻟﺍ ﻊﻓﺩﻟﺍ lit [sport utility vehicle] are added

to avoid any negative ideological reaction (see image 1).

Image 1. Upgrade to the king

Source: Toyota (2018)

Not all English verbally- represented ad campaigns or sales

promotions are transcreated consistently for Arab audience. English may

sometimes be the favourite option not because of its global status but for

other more complicated ideological considerations. For instance, the

transcreations of 'Black Friday' in an Arab country, Jordan, were retrieved on

23 Nov. 2018 and found as varied as shown in table -2- below.

(see//m.facebook.com>CityMallJordan).

TT/ retailstores ST

1.Black Friday /Pandora jewelry, Lee Wrangler

Black Friday

2. White Friday /Geox, Gap,BOGGI,GYMBOREE

3. Black Weekend/ELC Toys

4. White Weekend/Promod

5.Red Weekend/(HandM)

6.Good Friday/ (Monsoon)

7.Happy Friday/ (La vie en Rose,PullandBear , UTERQUE)

Ideology in advertising: some implications for transcreation into Arabic 56

Hikma 19 (1) (2020), 43 - 68

8.Your favorite Friday/ (City Mall Logo)

9.Mega Weekend/ (Mango)

10.Bershka Friday/ (Bershka)

11. //ﺯﻣﺎﻬﻧﺑﺩ ﻥﺎﺟﺭﻬﻣ. lit[Debenhams festival](Debenhams)

12. / /ءﺎﺿﻳﺑﻟﺃ ﺔﻌﻣﺟﻟﺃ. lit[white Friday](Ashley Furniture)

Table 2. Black Friday Transcreated

Originally, the concept of 'Black Friday' is applied to the day of sales

after Thanksgiving in the USA. The practice of Black Friday sales seems to

have been globalized and recently become a constant in some Arab

countries. Scanning Table 2 above, it is clear that campaigners must have

faced a twofold challenge in the transcreation of 'Black Friday ' for Arab

consumers: a language-related challenge, and an ideological one.

'Black Friday' is an English language-specific idiom used by retailers

who begin to turn a profit, thus be” in the black” as opposite to be “in the

red”, namely, owing to the bank (Wikipedia).The colour , here, is used

figuratively. An idiom in language is a sequence of words, which is

semantically restricted, so it functions as a single unit. Therefore, the

meanings of its individual words cannot be summed to produce the meaning

of the idiomatic expression as a whole (Crystal, 2008).The word-for-word

rendering of Black Friday into Arabic will yield a none sense because the

idiomatic feature will be lost . The colour black is not associated figuratively

with making financial profits in Arabic.

Ideologically, if 'Black Friday' is rendered literally into Arabic, the

religious sensitivities of consumers will definitely be offended. There is a firm

belief that Friday, must never be described as black in Arabic. Like Saturday

for Jews and Sunday for Christians, Friday is a sacred and a blessed day for

Moslems. The 62

Chapter of the Holy Quran is called Friday, where God

say” O ye who believe! When the call is proclaimed to prayer on Friday (the

Day of Assembly), hasten earnestly to the Remembrance of Allah, and leave

off business (and traffic): That is best for you if ye but knew! And when the

Prayer is finished, then may ye disperse through the land, and seek of the

Bounty of Allah. and celebrate the Praises of Allah often (and without stint):

that ye may prosper” (Ali, 1946: Chapter 62, Verses 9 and 10 ) Moslems

believe, for instance, that if they pray God for anything before sunset on

Friday, their wishes will soon come true. As for the colour black, it signifies

disgrace and sadness in Arabic. Again, a Quranic verse reads as follows”

57 Nibras Al-Omar

Hikma 19 (1) (2020), 43 - 68

On the Day when some faces will be (lit up with) white, and some faces will

be (in the gloom of) black: To those whose faces will be black, (will be said):

“Did ye reject Faith after accepting it? Taste then the penalty for rejecting

Faith.”(Ali ,1946: Chapter 3, Verse 106).Ideologically, on the Doomsday ,the

disbelievers' faces are associated with black colour because of sadness and

shame of their evil deeds while the believers' faces are lit with white . So,

how can a day like Friday, when God promises His worshippers of getting

rewards (bounties and prosperity), be associated with disgrace or shame as

suggested by the word “black”?

To guarantee a successful sales season, the colour

ءﺍﺩﻭﺳﻟﺍ lit. [black] in

Arabic is avoided in all the TTs above. Interestingly, only two out of the

twelve examples used Arabic transcreations. TTNo.11.uses a neutral

expression:

ﺯﻣﺎﻬﻧﺑﺩ ﻥﺎﺟﺭﻬﻣlit. [Debenhams festival], and No.12 (see image 2

below) substitutes black with white:

ءﺎﺿﻳﺑﻟﺍ ﺔﻌﻣﺟﻟﺍlit. [white Friday] since the

latter is associated with goodness and can collocate with Friday in Arabic

without arousing any unwanted objections.

Two main observations of the other ten TTs should be explained. The

first is that TTs 1. and 3., for instance, have kept the word “black” since it

may look less offending in a language other than Arabic. This must be taken

as axiomatic for “if you talk to a man in a language he understands, that

goes to his head. If you talk to him in his language that goes to his heart”

(Nelson Mandela as quoted by Humphrey et al, 2011). And in heart lies the

ideological values. It seems inevitable to simply accept that some concepts

may not work in another language. The second observation is that all of

them are in English. It should be fully understood that they have been

treated in terms of transcreation where rules of transfer differ from

translation per se .The transcreators have assumed that the majority of the

mall's customers are familiar with English since it may be their second

language of education, hence, the sales season should be a success.

Generally, the transcreations had to conform to the ideological values of the

TL audience to achieve the goals of the ad campaigns or promotions.

Through transcreation, the TL ideological values in the above

examples were kept intact verbally.

4.2. Non-verbal

The non-verbal examples include the transcreation of ad campaigns

as represented visually on TV or YouTube. How have their ideologies been

reinforced or challenged in the interest of the TT audience?

The features of a 2017 Toyota Prius Hybrid are shown differently for

different audiences. In the English video, a group of robbers in a western city

Ideology in advertising: some implications for transcreation into Arabic 58

Hikma 19 (1) (2020), 43 - 68

leave the bank with bags of the stolen money. To flee the police, they ride a

nearby car which happens to be a Prius Hybrid. During the thrilling chase,

the video shows how the distinctive qualities of the car help them to escape

the police (https://www.youtube.com/watch?v=2DwPW4U7KAk). In the

Arabic transcreation, the qualities of the same car brand are compared to a

hybrid falcon by an Arab falconer while practicing falconry and driving a

Prius Hybrid on a desert road (Image 3 below

https://www.youtube.com/watch?v=s3iLpkwDNBk). The Arab ideological

status quo is obviously reinforced rather than using the car by bandit’s idea

which would have been too dramatized and bizarre way to attract Arab

consumers. Moreover, the choice of falconry(as an age-old customary

practice among men in the region) is seen to indicate a strong tendency to

show adherence to ideological values of national identity despite all the

modern aspects that characterize the Arab Gulf States lifestyles.

Image 2 Toyota Prius- The Falcon

Source: Toyota (2018)

Even with a universal theme of a detergent's function, namely,

cleanness, a product ad campaign addresses it differently. In the USA ads,

Tide is not only a detergent that cleans but also an “enabler” of the

housewife who can send her husband and children out wearing the clothes

that look right, lasting and good (Matheson, 2005: 37).In the Arabic ad

campaign, the ideological value of looking good and proud is associated with

the brightest shade of whiteness or fragrance Tide could bring to men's

white outfits habitually worn in the gulf Arab states. An ad shows a man in

the middle of the desert, proud of the snow- whiteness (not only cleanness)

of his traditional outfit thanks to his wife's use of Tide (image 3 below

https://www.youtube.com/watch?v=b8vMeJG06xE).

59 Nibras Al-Omar

Hikma 19 (1) (2020), 43 - 68

Image 3 Tide keeps the whiteness of clothes

Source: Tide Arabia (2019)

Looking good and proud for local women, on the other hand, is

associated with preserving the intense blackness of their modest traditional

robes, abbayas, which can be achieved by a Tide's special product (image 4

below https://www.youtube.com/watch?v=CcyjiNnPAiQ).



Image 4. Tide keeps the intense blackness of clothes

Source: Tide Arabia (2019)

But when an ideological status quo in a society is changed,

advertisers must make use of this. International car companies have

launched a series of ad campaigns transcreated into Arabic targeting Saudi

women as their driving ban was lifted in June 2018. Most of these ads have

utilized the ideology of women empowerment, freedom, and equality to sell

Ideology in advertising: some implications for transcreation into Arabic 60

Hikma 19 (1) (2020), 43 - 68

more cars. For instance, Chevrolet, in March 2018 launched an anticipatory

“Uptome” video showing Saudi women expressing their freedom of choice:

to drive or not to drive (image 5. Below

https://www.adsoftheworld.com/media/integrated/chevrolet_uptome)



Image 5. Uptome

Source: Chevrolet (2018)

Women empowerment in the Middle East has become a favourite

ideology advocated by many ad campaigns of western products. Nike, the

giant sportswear manufacturer launched for the western world a 2017 ad

campaign that inspires equality. The short film features well-known black

and white athletes speaking about how equality should not be confined

sports fields, it should be practiced everywhere

(https://www.thedrum.com/news/2017/02/12/nike-uses-the-power-sport-take-

stand-equality-new-campaign). When the campaign was targeted to the

Middle East, equality was transcreated into a more pressing case of

61 Nibras Al-Omar

Hikma 19 (1) (2020), 43 - 68

encouraging women to challenge some ideological stereotypes in their

communities. All the athletes in the Arabic-speaking film were females

wearing Nike's modest sport outfits. They are featured trying to peacefully-

confront the ideological norms of their community by getting outside their

homes to simply exercise without worrying about

“؟ﻙﻧﻋ ﻭﻟﻭﻘﻳﻫ ﺵﻳﺃ” lit.[What

will they say about you?”(https://www.thedrum.com/news/2017/02/20/nike-

middle-east-launches-bold-campaign-celebrate-female-athletes).

The question has an ideological connotation for any Arab girl who is

brought up to ask it before doing anything that may be considered out of the

limits drawn for her by “they” or the Others in the society. Against all odds,

“women must be equal to men in participating in exercise publically” is the

challenging ideology promoted by Nike's ad which certainly has caused a

rise in women sportswear sales in the region (image 6. below).



Image 6. Nike ad

Source: Aswad (2017)

But, unlike the western practice, women empowerment in the Arab

world ads is uniquely expressed without having to reveal the women's

bodies. The age-old ideology of beauty values (such as being skinny, white,

blonde, etc.) was challenged a few years ago by the personal care brand

Dove's “Real Beauty Campaign”. The idea behind this campaign was to

celebrate 'natural physical variations' among women and to inspire

Ideology in advertising: some implications for transcreation into Arabic 62

Hikma 19 (1) (2020), 43 - 68

confidence in women to be comfortable with their bodies. Instead of the

typical skinny models, the ad campaign used almost naked heavier, older

women, women of all races and women without makeup (see photos for ex

inhttps://www.stmuhistorymedia.org/the-campaign-of-a-century-doves-real-

beauty/) . In the Middle East campaign, however, Dove knew it cannot reveal

more of women's bodies than allowed to make a point, otherwise it would

face unwanted repercussions. One recent transcreation of the campaign is a

video that shows a modestly- dressed woman talking about her perception of

real beauty as coming from the soul (Dove Arabia,

https://www.youtube.com/watch?v=p0ERerzFvkI).Though the video

promotes Dove's hair care products in the first place, the young woman, a

hijab fashion blogger and influencer, covers most of her hair(Image

7.below).When the ST ideological value of revealing women's bodies is

assimilated in the TT, the audience must feel identified with the ad intent.

Image 7. Beauty comes from the soul

Source: Dove Arabia (2019)

As can be seen, despite the globalization, acceptance of many

western ideological values is still limited in the Arab countries. Another case

in point should be mentioned where challenging the TL ideologies may not

be a good idea. Ahead of the 40

National Day of the United Arab Emirates,

63 Nibras Al-Omar

Hikma 19 (1) (2020), 43 - 68

the sportswear brand Puma launched an ad campaign of shoes in the

colours of the UAE flag. There result was a fiasco. It sparked anger among

Emiratis and Arabs living in the UAE who see the flag colours on footwear as

an insult to a nation (Elwazer, 2011).The value of shoes for Arabs is being

used to protect the feet from dirt, so they must accumulate dirt whenever

they are worn. Therefore, Muslims do not wear shoes when they pray. Also,

when people sit crossing their legs, they must make sure their shoes soles

are not facing the person beside them. If the transcreators concerned were

well-informed about all this, they would not blindly impose the SL ideology

on the TL audience. After all, there could be global products but not global

people.

CONCLUSION

The present paper has revealed that the concept of ideology has a

two-fold meaning in advertising. It generally refers to the means used by

marketers to persuade consumers to buy the products, and specifically to

the values dearly-held by a group of people. Thus, an ad is considered a

platform through which socio-cultural, political, and economic ideologies of a

certain group of people, as represented in power relations of gender, race,

religion or beauty values, can be reinforced and/or challenged. When most

of ads are rendered to other languages, they are usually standardized

(internationalized) due to the dominant ideology of economic and political

globalization in the present world.

But when the ideological dimension of the TL is given priority,

'transcreation' takes over. Transcreation is more than translation per se. the

transcreator has an added value for they possess a variety of skills that

exceed those of the translators. Accordingly, it is postulated that the

transcreator is to simultaneously maintain in the TL ad: firstly, proximity to

the TL ideology so as to achieve resonance and avoid raising unwanted

sensitivities of the TL audience, and secondly the adoption of creative and

novel ideas without sacrificing the original ad intent. Against these

seemingly-complementary postulations, a number of verbal and non-verbal

ad transcreations into Arabic were investigated. It was found that the more

different the SL and TL ideological values were, the more unrestricted

transcreation would be. The consumers in the Arab World have the same

demands as people everywhere. The examination of the examples

concerned has shown that advertisers bear in mind that Arabic and Islam

represent a unified ideology which is represented in the Arab people's

sensitivities towards national identity, political, social, religious and gender

values. The examples discussed in the present paper prove that

Ideology in advertising: some implications for transcreation into Arabic 64

Hikma 19 (1) (2020), 43 - 68

transcreators have sought to introduce all possible verbal and non-verbal

adjustments to make the ad campaigns succeed in the Arab market, but they

have remained loyal to the original ideological intent, namely, the desire to

promote globalized products. Interestingly, an equivocal role is discerned

here. At the surface, an ad campaign transcreation seems to enhance,

embrace, and encourage diversity of ideological values. But, considering the

process, there is a more solid ideology of globalizing the consumers' traits,

needs, and motives, which is inevitably kept intact.

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