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African language development slow - Nzimande - Citizen

African language development slow - Nzimande - Citizen | The World of Indigenous Languages | Scoop.it
African language development slow - NzimandeCitizenThe slow development of African languages in higher education institutions is a cause for concern, Higher Education Minister Blade Nzimande said on Thursday.
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A la revolución por la deuda | opinion | EL MUNDO

A la revolución por la deuda | opinion | EL MUNDO | The World of Indigenous Languages | Scoop.it
te texto recoge la mayor parte de la traducción al castellano de la conferencia pronunciada por Pedro J. Ramírez el pasado miércoles en la sede de la Fondation Napoléon de París con motivo de la presentación en Francia de su libro Le Coup d'Etat, editado por Vendémiaire.

«Un granuja y un lunático encabezan el pequeño grupo de sans culottes que pasadas las tres de la madrugada del viernes 31 de mayo de 1793 han salido del Salón de Asambleas del Arzobispado de París y se han sumergido en la semipenumbra del extremo noroeste de la Île de la Cité». Así comienza Le Coup d'Etat, editado en España como El Primer Naufragio.

Fijémonos en el «granuja» y en el «lunático». El «granuja» es un aristócrata español, Andrés María Guzmán, especialista en pescar en aguas revueltas. El «lunático», un enragé, Jean Varlet, partidario de la «democracia directa». Su misión consiste en acceder al interior de Notre Dame para que suene en sus campanas el tocsin de la insurrección.

Cuando lo consigan, Guzmán será bautizado en el café Corazza y otros tugurios del Palais Royal como don Tocsinos. Quienes le pusieron ese apodo creían estar españolizando una palabra francesa. Pero según el Diccionario Robert, «tocsin» viene del provenzal «tocasenh» que a su vez tiene su raíz en la palabra castellana «toca». O sea que estaban españolizando algo que ya era español.

Es una buena metáfora de por qué 225 años después de su inicio la Revolución Francesa sigue influyendo sobre tantas personas en lugares tan remotos. La Revolución llega a lo más profundo de nuestra conciencia e impacta en conceptos esenciales, en valores y sentimientos preexistentes, que estaban ahí, durmientes, esperando a que algo poderoso percutiera sobre ellos...

No soy ni mucho menos el primer español que escribe un libro sobre la Revolución Francesa. Lo hicieron ya hombres tan ilustres como Flórez Estrada, Emilio Castelar, autor de un largo ensayo como prólogo para la Historia de Thiers, o el novelista Blasco Ibáñez, traductor de Michelet. Pero hasta donde llega mi conocimiento sí soy el primer español que ve publicado en Francia un libro sobre la Revolución.

Con toda modestia creo que este libro ofrece una aportación original fruto de mi investigación a través de fuentes primarias. Esa aportación es la comprobación empírica, semana a semana, día a día, hora a hora, de que el llamado Partido Girondino no existió jamás. De que la interpretación romántica, asumida con entusiasmo por la historiografía marxista, según la cual en el momento clave de la Revolución hubo una lucha por el poder entre dos partidos equivalentes -los jacobinos y los girondinos- y uno ganó y otro perdió, es una burda falsificación histórica. O para ser más exactos, tal y como ha venido defendiendo casi en solitario el profesor Sydenham desde hace 50 años, «un mito político fabricado por un pequeño número de jacobinos para servir a sus intereses».

Mi libro demuestra que hasta que en abril de 1793 las secciones más radicales de París elaboraron la lista de 22 diputados moderados que debían ser expulsados de la Convención por no votar de acuerdo con los deseos «del pueblo», nadie denominaba girondinos sino a los diputados de la Gironde. Fue el hecho de que 4 de los 22 tuvieran ese origen lo que permitió marcar con el mismo hierro a los demás.

Lo que planteo no es una mera cuestión semántica. Los jacobinos controlaban una maquinaria propia de un moderno partido político. Tenían una sede central -la de la rue Saint-Honoré- con delegaciones en todas las ciudades importantes. Tenían un grupo parlamentario: la Montaña. Tenían un líder: Robespierre. Tenían una administración afín: la de la Comuna de París. Incluso una fuerza armada: la guardia nacional de las secciones revolucionarias.

Enfrente no existía nada equivalente. Sólo un archipiélago de personalidades que habían votado de manera diferente ante la cuestión clave de la muerte del Rey, que en algunos casos ni siquiera se relacionaban entre sí y cuyo único denominador común era oponerse a las pretensiones de los jacobinos de monopolizar la Revolución. No es cierto como pretende Soboul que «la Montaña se había definido poco a poco por oposición a la Gironda», sino más bien que la Montaña -autodefinida ya desde la Asamblea Legislativa- había inventado a la Gironda para tener un enemigo al que oponerse, un chivo expiatorio contra el que canalizar las frustraciones colectivas y un traidor imaginario al que destruir. Una coartada en suma para hacer una demostración de fuerza que le permitiera someter a la mayoría desorganizada de la Convención; al principio por el temor, después por el Terror.

Si tuviera que resumir la tesis de mi libro en una sola frase utilizaría una del capítulo 4: «No estaban en la lista por ser girondinos sino que fueron girondinos por estar en la lista». Y eso significa que no fueron destituidos, arrestados, sometidos a un simulacro de juicio y guillotinados por ser girondinos, sino que pasaron a la Historia como girondinos por haber sido víctimas de todos esos actos de violencia y terrorismo político.

El orden de factores sí altera el producto y marca la diferencia o, más bien abre el abismo entre la democracia representativa y la autodenominada «democracia popular» o «democracia directa»... Que Guzmán -guillotinado junto a Danton- y Varlet -encarcelado durante años- sean luego víctimas del propio monstruo que han desatado forma también parte del paradigma. La esencia de ese paradigma es la utilización de un discurso ideológico para justificar la toma del poder por la fuerza, no por parte de un grupo ajeno al sistema sino de un grupo al que las urnas habían dejado en minoría.

Por eso lo que se vivió aquel primer domingo de junio en París no fue una «jornada revolucionaria» más -hay historiadores que todo lo blanquean con este eufemismo- sino un auténtico golpe de Estado, pues fue desde dentro de la estructura del Estado -la Comuna y el Departamento de París, la propia Convención- desde donde se fraguó la sublevación que convirtió a la mayoría en esclava de la minoría.

Es el modelo que copiaron los bolcheviques y que durante dos siglos han venido reproduciendo militares golpistas en todo el mundo. Sus coartadas también se parecen a las de 1793 pues siempre hay un enemigo exterior que amenaza las fronteras, siempre hay traidores como Dumouriez, siempre hay condiciones de pobreza como las que soportaban los sans culottes, siempre hay gobiernos incompetentes capaces de locuras como la incontinente impresión de los asignados, siempre hay personajes que necesitan radicalizarse para tapar su corrupción como ocurría con Danton, siempre hay apóstoles de la violencia como Marat y fanáticos de la virtud como Robespierre.

No hay mejor termómetro que la Revolución Francesa para demostrar el aserto de Benedetto Croce de que la «Historia es siempre contemporánea». Cuando publiqué mi libro en español surgió el movimiento de los indignados inspirado por Stephane Hessel. Muchas de sus pancartas incluían los mismos eslóganes que repetían los enragés en 1793 contra los diputados, los banqueros y los comerciantes.

Ahora que se publica esta edición francesa, la tercera fuerza política en intención de voto en mi país, Podemos, justifica la utilidad histórica de la guillotina, ensalza a Robespierre y Marat y propone medidas económicas similares a las que sirvieron a los jacobinos para cavar su propia tumba. Su líder Pablo Iglesias participa en los programas de televisión rodeado de la misma mística que acompañaba las apariciones del Incorruptible en el club de la calle Saint-Honoré. En lugar de una peluca empolvada exhibe una larga coleta y una cuidada barba que impactan especialmente en el electorado femenino. Habla sin levantar la voz pero actúa, como el diputado de Arras, como si estuviera subido sobre un púlpito.

Si lo viera Condorcet, volvería a escribir algo parecido a lo que escribió el 9 de noviembre de 1792 en la Chronique de Paris: «La gente se pregunta por qué tantas mujeres siguen a Robespierre... Lo que pasa es que la Revolución es una religión y Robespierre ha creado una secta: es un cura que tiene sus devotos... Se dice amigo de los pobres y de los débiles... Se ha hecho una reputación de austeridad que apunta a la santidad». Sólo cuando llegó al poder supieron los franceses a dónde les llevaba su virtud.

No deja de ser significativo que mientras en Francia el descontento se canaliza a través del Frente Nacional en España suceda a través de Podemos. De nuevo en la Historia la extrema derecha confluye con la extrema izquierda en la enmienda a la totalidad al sistema. Ambas se alimentan de la corrupción de la casta dominante y ahí está como último ejemplo el escándalo de las tarjetas de crédito opacas que casi cien altos cargos utilizaban en un banco salvado con dinero público como Caja Madrid. Su descubrimiento ha causado a los españoles la misma indignación que causó a los franceses el descubrimiento del libro de tapas rojas en el que Luis XVI apuntaba las asignaciones secretas a sus cortesanos.

No podemos olvidar, como ha dicho el otro día el historiador Patrice Gueniffey en Le Figaro, que «la deuda pública provocó la Revolución». Es imposible imaginar de qué manera caería hoy la Bastilla pero la huida hacia delante de los gobernantes europeos, incapaces como Turgot y Necker de recortar el gasto público «por miedo a suscitar una coalición de descontentos» no puede continuar indefinidamente.

Si las cifras de la evolución de la deuda pública en Francia dan miedo, en el caso de España deberían desatar directamente el pánico. Durante los dos años de Hollande en el Elíseo la deuda del Estado francés ha subido diez puntos desde el 85% al 95% del PIB. Durante los tres años de Rajoy en la Moncloa la deuda del Estado español ha subido nada menos que treinta y dos puntos: desde el 67% al 99%.

Si Le Figaro ha bautizado vuestra escalada de «himalayesca», ¿cómo habría que denominar la nuestra? «Suprahimalayesca», tal vez. Pero nuestros medios de comunicación son mucho más conformistas que los vuestros. En todo caso cuando se alcanzan esas alturas, unos metros más o menos tampoco suponen demasiada diferencia. Lo que está claro es que con tales niveles de endeudamiento cualquier turbulencia política o económica puede disparar la prima de riesgo e incluso cerrar los mercados de capitales a nuestros gobiernos. Eso sí que crearía automáticamente una situación prerrevolucionaria tanto en España como en Francia.

Las mayorías parlamentarias están más organizadas hoy que en la primavera de 1789 o 1793 -demasiado organizadas de hecho- pero siguen sin darse cuenta de que sólo la reforma decidida de cuanto hay de injusto e ineficiente en nuestra sociedad evitará su quiebra violenta. Porque la Revolución triunfa cuando la moderación apesta. Ese es el tocsin que he tratado de hacer sonar con este libro.
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Google trial lets you chat with doctors when you search for symptoms

Google trial lets you chat with doctors when you search for symptoms | The World of Indigenous Languages | Scoop.it
Searching the web for symptoms of illness can be dangerous -- you could identify a real condition, but you also risk scaring yourself for no reason through a misdiagnosis. Google might have a solution that puts your mind at ease, though. The company has confirmed to Engadget that it's testing a Helpouts-style feature which offers video chats with doctors when you search for symptoms. While there aren't many details of how this works in practice, the search card mentions that Google is covering the costs of any chats during the trial phase. You'll likely have to pay for virtual appointments if and when the service is ever ready for prime time, then. That's not ideal, but it could be much cheaper than seeing a physician in person.

[Image credit: AP Photo/Craig Moore]
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Connecting with the world - TNS - The News on Sunday

Connecting with the world - TNS - The News on Sunday | The World of Indigenous Languages | Scoop.it
Poetry is what is lost in translation, claimed Robert Frost while Joseph Brodsky simply reversed the argument: “Poetry is what is gained in translation”; but Latin, the ancient language of Brodsky’s beloved Venice kept insisting: “Traduttore, traditore” (translator is a traitor).
It was then Susan Sontag who summed up the whole debate with a touch of poetic brevity as she believed not in the foreignness of languages but their oneness: “Every language is part of Language, which is larger than any single language.” This unification and singularity of the lingual experience created that global literary space in which we inhale the pleasures of weightlessness. This immensely diverse multilingual world would never have been the same without translations of Rumi, Chekhov, Proust, Kafka, Mahfouz, Neruda, Marquez and so many others.
International Translation Day is celebrated every year on September 30 in the memory of St. Jerome, the priest who translated Bible into Latin and is considered the patron saint of translators. Fédération Internationale des Traducteurs/ International Federation of Translators (FIT) started promoting this day since its inception but in 1991 FIT launched the idea of an officially recognised International Translation Day to appreciate the profession that has become an essential part of today’s globalised world.
Translation of classical, religious and modern Punjabi literature started in the late 19th century sponsored by the British colonial authorities. The colonial bureaucrats and missionaries like Arthur Macauliffe and Ernest Trumpp undertook this task with the help of local Punjabi scholars. Translations of religious books started as early as 1850s in the Punjab.
John Newton of the Ludhiana Christian Mission published the first-ever Punjabi translation of the New Testament titled Anjeel [after French — Evengile] in 1851. Trumpp was the first to translate Adi Granth into English in 1870. I found a copy of Zabur (the Old Testament) translated into Punjabi in Gurmukhi script published by British & Foreign Bible Society Anarkali, Lahore in 1930. Without any colonial support, it was Maulvi Hidayat-ullah of Sialkot who started translating Holy Quran into Punjabi (in the Farsi script) in 1887 on his own.
Most neglected aspect of this translation endeavour is the modern Punjabi Poetry and fiction of Pakistan that has been neglected by writers themselves as well as by our bilingual scholars.
Within a generation, a new crop of native Punjabi scholars appeared on the scene that was well-versed in English; they started translating Punjabi classical and modern Punjabi literature into English. Puran Singh, the poet, is considered a pioneer in the field. A league of creative writers like Teja Singh, Mohan Singh Uberoi Diwana and Sant Singh Sekhon worked intensively on translations later. East Punjabis, as in all matters of Punjabi pride, took lead in the venture as well.
Literary texts from Punjabi were introduced in the post-graduate university curricula in the courses on “literature in translation’ in all universities in East Punjab after partition. Scholars from the three universities have translated much of Punjabi contemporary fiction and poetry into English. Sahitya Akademi (Indian Academy of Letters) and National Book Trust have published many English translations of Punjabi fiction.
Lately, private publishing houses and international journals have also shown much interest in contemporary Punjabi literature and titles by Amrita Pritam, Gurdial Singh, Harbahjan Singh, Amarjit Chandan, Lal Singh Dil, Pash and Surjit Patar have been published. Amrita Pritam was translated by Charles Bracsh, Mohan Singh and Pash by Tejwant Singh Gill, Lal Singh Dil by Nirupama Dutt and Trilok Chand Ghai while Shiv Kumar’s epic poem ‘Loona’ was translated by Sant Singh Sekhon.
Not surprisingly, the most contemptuous attitude was shown by us, the West Punjabis. There isn’t a single anthology or collection of West Punjabi poetry or fiction available in English. Some of the classics have been translated but not much of the contemporary literature. Irfan Malik and Waqas Khwaja are the only two west Punjabis who initiated translations of contemporary Punjabi Poetry.
Malik guest edited English literary journal Salamander (New Jersey. USA. 1995) that included poems by Najm Hosian Syed, Munir Niazi, Abid Ameeq, Mushtaq Soofi and Zubair Ahmad while Waqas Khwaja translated and published poetry of Mushtaq Soofi, Nasreen Anjum Bhatti and Ustad Daman in Cactus, Atlanta Review and South Asian Literary Review.
Some poems of Najm Hosain Syed were translated by Zubair Ahmad and Fauzia Rafique for Journal of Punjab Studies (University of California, Santa Barbra) in 2006. While Taufiq Rafat (Bulleh Shah and Qadir Yaar), Athar Tahir (Qadir Yaar), Shahzad Qaisar (Khawaja Ghulam Farid), Ghulam Yaqoob Anwar (Shah Hussain) and Muzaffar Ghaffar (Bulleh Shah, Heer Damodar) have translated Punjabi Classical poetry.
Punjabi fiction is also finding its way into the translation world. Following major anthologies contain translations of Punjabi short stories: Land of Five Rivers: Short Stories by the Best Known Writers from the Punjab (Orient Paperbacks, 1992) by Khushwant Singh, A letter from India: Contemporary short stories from Pakistan (Penguin India. 2004) by Moazzam Sheikh and Stories of the Soil (Penguin, 2010) by Nirupama Dutt. In East Punjab almost all major Punjabi writers have been translated but on the western side Fakhar Zaman is perhaps the only Punjabi writer who has got almost all his novels and poetry translated into English.
Most neglected aspect of this translation endeavour is the modern Punjabi Poetry and fiction of Pakistan that has been neglected by writers themselves as well as by our bilingual scholars. We all know that there has never been any institutional support available to the Punjabi language.
Those institutions whose responsibility was to protect and strengthen our native languages are hell-bent on burying them. Pakistan Academy of Letters’ collaborative translation work Modern Poetry of Pakistan (Dalkey Archive Press. 2010) embodies that mindset. It was edited by Iftikhar Arif and Translation editor was Waqas Khwaja. Selection of the entire anthology was exclusively done by Arif and his generosity could only afford four Punjabi Poets to represent a population of 101 million Punjabis of Pakistan and much to my horror Najm Hosain Syed, Mushtaq Soofi, Mazhar Tirmazi, Irfan Malik, Raja Sadiqullah, Ashu Lal and Abid Ameeq failed to make into his ‘modern list’. There are six poems of Yasmeen Hameed in this selection but only two of Ahmad Rahi’s and three of Ustad Daman’s (who was initially excluded by the editor and ex-Chairman of the Academy).
Therefore, a proficient translation authority is needed that is not self-serving and prejudiced. We need to link ourselves with other cultures through literature and this can only happen if we can produce competent and compelling translations which are accessible to the people in the language of translation so that they can read and enjoy the text as their own. Academic, Victorian and serviceable translations will be pointless and counterproductive. There is an urgent need to connect with the global community with all our native charm. We need to tell our stories because if we will not tell our own stories, no one else will.
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Cette langue est-elle la mienne ? Plurilinguisme et migrations dans la littérature de langue française

Cette langue est-elle la mienne ?

Plurilinguisme et migrations dans la littérature de langue française

 

 

UNIVERSITÉ DE COIMBRA

PORTUGAL

19-20 mars 2015

 

APPEL À COMMUNICATIONS

 

 

 

« Un grand écrivain est toujours un étranger dans la langue où il s’exprime, même si c’est sa langue natale » (Deleuze, 1993)

 

 

 

 

Dans le domaine de la littérature, l’hétérogénéité caractérise de nombreux textes par le biais de l’intertextualité, du mélange des genres, des mixages et des collages. L’art en général, et la littérature en particulier, thématisent fréquemment la question de l’Autre ou transforment le texte littéraire en un discours autre, c’est-à-dire en un genre novateur non contraint par des règles canoniques.

Cette présence de l’altérité comme thème et pratique discursive se présente à nous comme un défi pour ce colloque international qui, de par sa problématique, sera multidisciplinaire et portera sur les questions liées au recours au plurilinguisme littéraire. Nous retiendrons tout particulièrement la thématique des migrations, de la diaspora et de l´exil.

Ce colloque international a donc pour ambition de formaliser et de théoriser un phénomène qui concerne à la fois la linguistique et la littérature de forme égale. Il existe un intérêt croissant pour l´écriture plurilingue à travers différents types de textes et de genres. Nous espérons recevoir des propositions de communications qui combinent un intérêt pour les questions théoriques avec l´analyse de textes ou d´auteurs spécifiques.

L'objectif est de réunir des chercheurs travaillant sur les questions d'actualité dans le contexte des langues et de la culture. Plus précisément, le colloque prétend fournir un aperçu de l´état de l´art, d'explorer de nouvelles directions et les nouvelles tendances dans les cultures et les langues.

Aussi, l’Association Portugaise d’Études Françaises, en partenariat avec la Faculté des Lettres de l’Université de Coimbra, est-elle heureuse d’annoncer ce colloque qu’elle organise à l’Université de Coimbra, les 19 et 20 mars 2015, et en raison duquel elle lance cet appel à communications aux chercheurs que cette thématique transversale ne manquera pas d'intéresser et d’interpeller.

 

Dans le cadre général de cette rencontre, des axes de travail sont suggérés, dans le sens de favoriser un croisement thématique, comparatiste, critique et problématique:

 

- Répercussions linguistiques et littéraires des contacts de langues dans la littérature (alternance de langues, mélanges de langues, emprunts, etc.)

- L´hétérogénéité linguistique et littéraire

- L´écriture migrante, la diaspora, l´exil

- L´écrivain et ses langues

- La traduction et l´auto-traduction

- L´écriture à la « périphérie » de la norme

- Les écritures postcoloniales

- La transmission de la langue dans le contexte de la migration

- Le transnationalisme et l'identité nationale

- L´assimilation, l´intégration, la sensibilisation au multiculturalisme

- L´ethnicité, l´identité, l´altérité, la classe et le genre

 

 

LANGUES DES COMMUNICATIONS :

Les langues de présentation des communications sont le français, le portugais, l’anglais et l’espagnol.

 

 

CALENDRIER :

30 novembre 2014: date limite pour l´envoi des propositions de communication (résumé de 300 mots maximum et une brève notice biobibliographique de 15 lignes maximum)

20 décembre 2014: date limite pour la réponse du Comité Scientifique

15 janvier 2015: programme définitif

 

 

CONFÉRENCIERS INVITÉS 

Azouz Begag (Directeur de l'Institut Français du Portugal, Conseiller de Coopération et d'Action Culturelle)

Dominique Combe (Professeur à l´École Normale Supérieure)

Lise Gauvin (Professeur émérite de l´Université de Montréal)

 

 

ORGANISATION :

Ana Clara Santos (Univ. d’Algarve)

Isabelle Simões Marques (Univ. Aberta)

João da Costa Domingues (Univ. de Coimbra)

José Domingues de Almeida (Univ. de Porto)

Maria de Jesus Cabral (Univ. De Coimbra)

 

 

COMITÉ SCIENTIFIQUE :

Ana Clara Santos (Univ. d’Algarve)

Ana Paula Coutinho Mendes (Univ. de Porto)

Anne-Rosine Delbart (Univ. Libre de Bruxelles)

Charles Bonn (Univ. Lyon 2)

Dominique Maingueneau (Univ. Paris-Sorbonne)

Isabelle Simões Marques (Univ. de Coimbra)

João da Costa Domingues (Univ. de Coimbra)

José Domingues de Almeida (Univ. de Porto)

Maria de Jesus Cabral (Univ. de Coimbra)

Maria do Rosário Mariano (Univ. de Coimbra)

Maria João Simões (Univ. de Coimbra)

Marta Teixeira Anacleto (Univ. de Coimbra)

Michel Beniamino (Univ. de Limoges)

Michel Laronde (The Univ. of Iowa)

ENVOI DES PROPOSITIONS DE COMMUNICATIONS :

Toutes les propositions de communication seront soumises à l’évaluation du Comité scientifique du colloque. Prière d’indiquer l’axe de travail retenu. Les communications admises ne dépasseront pas les 20 minutes.

Afin de soumettre votre proposition de communication, sous forme d’un résumé de 300 mots accompagné d’un court CV, prière de nous joindre uniquement sur le courriel suivant : francophonie2015@gmail.com

 

 

INSCRIPTIONS :  

Jusqu’au 5 janvier 2015:

Membres de l'APEF avec communication : 50 euros

Autres avec communication : 90 euros

Doctorants avec communication : 40 euros

 

Après le 5 janvier 2015 :

Membres de l'APEF avec communication : 65 euros

Autres avec communication : 110 euros

Doctorants avec communication : 60 euros

 

Les textes sélectionnés à l’issue du colloque seront réunis dans des publications à ISSN et ISBN, sous condition d’avis favorable du comité de lecture.

 

 

MODALITÉS DE PAIEMENT:

(pour le Portugal) Virement bancaire : NIB: 0010 0000 34138130001 44

(pour l’étranger) Virement bancaire : IBAN: PT50 0010 0000 3413 8130 0014 4

BIC: BBPIPTPL

(Photocopie du virement ATM envoyée en version numérisée au courriel francophonie2015@gmail.com, faisant foi)

 

 

Contact : francophonie2015@gmail.com

 

 

Liens : www.apef.org.pt

URL DE RÉFÉRENCEhttp://www.apef.org.pt
ADRESSEUniversité de Coimbra, Portugal
Charles Tiayon's insight:

Cette langue est-elle la mienne ?

Plurilinguisme et migrations dans la littérature de langue française

 

 

UNIVERSITÉ DE COIMBRA

PORTUGAL

19-20 mars 2015

 

APPEL À COMMUNICATIONS

 

 

 

« Un grand écrivain est toujours un étranger dans la langue où il s’exprime, même si c’est sa langue natale » (Deleuze, 1993)

 

 

 

 

Dans le domaine de la littérature, l’hétérogénéité caractérise de nombreux textes par le biais de l’intertextualité, du mélange des genres, des mixages et des collages. L’art en général, et la littérature en particulier, thématisent fréquemment la question de l’Autre ou transforment le texte littéraire en un discours autre, c’est-à-dire en un genre novateur non contraint par des règles canoniques.

Cette présence de l’altérité comme thème et pratique discursive se présente à nous comme un défi pour ce colloque international qui, de par sa problématique, sera multidisciplinaire et portera sur les questions liées au recours au plurilinguisme littéraire. Nous retiendrons tout particulièrement la thématique des migrations, de la diaspora et de l´exil.

Ce colloque international a donc pour ambition de formaliser et de théoriser un phénomène qui concerne à la fois la linguistique et la littérature de forme égale. Il existe un intérêt croissant pour l´écriture plurilingue à travers différents types de textes et de genres. Nous espérons recevoir des propositions de communications qui combinent un intérêt pour les questions théoriques avec l´analyse de textes ou d´auteurs spécifiques.

L'objectif est de réunir des chercheurs travaillant sur les questions d'actualité dans le contexte des langues et de la culture. Plus précisément, le colloque prétend fournir un aperçu de l´état de l´art, d'explorer de nouvelles directions et les nouvelles tendances dans les cultures et les langues.

Aussi, l’Association Portugaise d’Études Françaises, en partenariat avec la Faculté des Lettres de l’Université de Coimbra, est-elle heureuse d’annoncer ce colloque qu’elle organise à l’Université de Coimbra, les 19 et 20 mars 2015, et en raison duquel elle lance cet appel à communications aux chercheurs que cette thématique transversale ne manquera pas d'intéresser et d’interpeller.

 

Dans le cadre général de cette rencontre, des axes de travail sont suggérés, dans le sens de favoriser un croisement thématique, comparatiste, critique et problématique:

 

- Répercussions linguistiques et littéraires des contacts de langues dans la littérature (alternance de langues, mélanges de langues, emprunts, etc.)

- L´hétérogénéité linguistique et littéraire

- L´écriture migrante, la diaspora, l´exil

- L´écrivain et ses langues

- La traduction et l´auto-traduction

- L´écriture à la « périphérie » de la norme

- Les écritures postcoloniales

- La transmission de la langue dans le contexte de la migration

- Le transnationalisme et l'identité nationale

- L´assimilation, l´intégration, la sensibilisation au multiculturalisme

- L´ethnicité, l´identité, l´altérité, la classe et le genre

 

 

LANGUES DES COMMUNICATIONS :

Les langues de présentation des communications sont le français, le portugais, l’anglais et l’espagnol.

 

 

CALENDRIER :

30 novembre 2014: date limite pour l´envoi des propositions de communication (résumé de 300 mots maximum et une brève notice biobibliographique de 15 lignes maximum)

20 décembre 2014: date limite pour la réponse du Comité Scientifique

15 janvier 2015: programme définitif

 

 

CONFÉRENCIERS INVITÉS 

Azouz Begag (Directeur de l'Institut Français du Portugal, Conseiller de Coopération et d'Action Culturelle)

Dominique Combe (Professeur à l´École Normale Supérieure)

Lise Gauvin (Professeur émérite de l´Université de Montréal)

 

 

ORGANISATION :

Ana Clara Santos (Univ. d’Algarve)

Isabelle Simões Marques (Univ. Aberta)

João da Costa Domingues (Univ. de Coimbra)

José Domingues de Almeida (Univ. de Porto)

Maria de Jesus Cabral (Univ. De Coimbra)

 

 

COMITÉ SCIENTIFIQUE :

Ana Clara Santos (Univ. d’Algarve)

Ana Paula Coutinho Mendes (Univ. de Porto)

Anne-Rosine Delbart (Univ. Libre de Bruxelles)

Charles Bonn (Univ. Lyon 2)

Dominique Maingueneau (Univ. Paris-Sorbonne)

Isabelle Simões Marques (Univ. de Coimbra)

João da Costa Domingues (Univ. de Coimbra)

José Domingues de Almeida (Univ. de Porto)

Maria de Jesus Cabral (Univ. de Coimbra)

Maria do Rosário Mariano (Univ. de Coimbra)

Maria João Simões (Univ. de Coimbra)

Marta Teixeira Anacleto (Univ. de Coimbra)

Michel Beniamino (Univ. de Limoges)

Michel Laronde (The Univ. of Iowa)

ENVOI DES PROPOSITIONS DE COMMUNICATIONS :

Toutes les propositions de communication seront soumises à l’évaluation du Comité scientifique du colloque. Prière d’indiquer l’axe de travail retenu. Les communications admises ne dépasseront pas les 20 minutes.

Afin de soumettre votre proposition de communication, sous forme d’un résumé de 300 mots accompagné d’un court CV, prière de nous joindre uniquement sur le courriel suivant : francophonie2015@gmail.com

 

 

INSCRIPTIONS :  

Jusqu’au 5 janvier 2015:

Membres de l'APEF avec communication : 50 euros

Autres avec communication : 90 euros

Doctorants avec communication : 40 euros

 

Après le 5 janvier 2015 :

Membres de l'APEF avec communication : 65 euros

Autres avec communication : 110 euros

Doctorants avec communication : 60 euros

 

Les textes sélectionnés à l’issue du colloque seront réunis dans des publications à ISSN et ISBN, sous condition d’avis favorable du comité de lecture.

 

 

MODALITÉS DE PAIEMENT:

(pour le Portugal) Virement bancaire : NIB: 0010 0000 34138130001 44

(pour l’étranger) Virement bancaire : IBAN: PT50 0010 0000 3413 8130 0014 4

BIC: BBPIPTPL

(Photocopie du virement ATM envoyée en version numérisée au courriel francophonie2015@gmail.com, faisant foi)

 

 

Contact : francophonie2015@gmail.com

 

 

Liens : www.apef.org.pt

URL DE RÉFÉRENCEhttp://www.apef.org.pt
ADRESSEUniversité de Coimbra, Portugal
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Dropping French runs counter to language's roots in Maine, critics say - The Portland Press Herald / Maine Sunday Telegram

Dropping French runs counter to language's roots in Maine, critics say - The Portland Press Herald / Maine Sunday Telegram | The World of Indigenous Languages | Scoop.it
'It's awful' to lose an academic program in a state with a large Franco-American community and many immigrants who speak the language, they say.
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Luis Miguel Piñera presenta el "Diccionario de El Natahoyo" en el centro municipal

Luis Miguel Piñera presenta el "Diccionario de El Natahoyo" en el centro municipal | The World of Indigenous Languages | Scoop.it
Luis Miguel Piñera, historiador local y director del Club Prensa LA NUEVA ESPAÑA, presenta hoy a las 19.30 horas en el Centro Municipal de El Natahoyo su libro ´Diccionario de El Natahoyo´, una obra editada por el colectivo de Amigos del barrio industrial que desde hace años están empeñados en manter y reivindicar el recuerdo de lo que fue y significó esta zona de Gijón, así como en proclamar su ´honor´ de ser de El Natahoyo. De la A a la Z, Piñera repasa algunos de los hitos del pasado y presen
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Bing's newest feature brings lyrics to search page

Bing's newest feature brings lyrics to search page | The World of Indigenous Languages | Scoop.it
Microsoft has rolled out updates to its Bing search engine on a fairly regular basis over the year, adding features like improved image search. As promised, it has introduced yet another improvemen...
Charles Tiayon's insight:

Microsoft has rolled out updates to its Bing search engine on a fairly regular basis over the year, adding features likeimproved image search. As promised, it has introduced yet another improvement to the engine, this time catering to those who prefer belting out songs on karaoke night: lyrics. Calling it "a new Lyrics experience," Microsoft says the feature saves you time by bringing the lyrics you're looking for front and center on the search results page -- something that third-party lyrics websites might not be too fond of.


The feature works as simply as you'd imagine: when you type "song name lyrics" in Bing Search, replacing "song name" with your song of choice, the results page will display the lyrics first thing at the top of the page.

This allows users to avoid third-party websites that cater to lyrics, which are often filled with nuisance advertisements and pop ups. Joining the lyrics is a snapshot of the band on the side of the search page, which includes things like "Related Songs" and information on the album.

Bing doesn't say where it is sourcing the lyrics from, but all our tests return quality results. Lyrics for more than half a million songs are presently available, and Microsoft says its search engine will boost that number "in the coming weeks."

SOURCE: Bing

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Thich Nhat Hanh's New Translation of the Prajñāpāramitā (Heart Sutra)

Thich Nhat Hanh's New Translation of the Prajñāpāramitā (Heart Sutra) | The World of Indigenous Languages | Scoop.it
It is not often that a great Zen master offers generations to come a radical re-translation of a sacred text. This new version of the Prajñāpāramitā is now on the Plum Village web site, along with ...
Charles Tiayon's insight:

It is not often that a great Zen master offers generations to come a radical re-translation of a sacred text.

This new version of the Prajñāpāramitā is now on the Plum Village web site, along with Thay’s explanation for why he wrote this new translation.

To appreciate the greatness of this new translation, there’s nothing quite like reading it side by side with the previous one:

Heart of the Prajñāpāramitā
(Plum Village Chanting Book, 2000)The Insight that Brings Us to the Other Shore
(Plum Village Web Site, 2014)The Bodhisattva Avolokita,
while moving in the deep course of
perfect understanding,
shed light on the five skandas
And found them equally empty.
After this penetration he overcame ill-being.Avalokiteshvara
while practicing deeply with
the Insight that Brings Us to the Other Shore,
suddenly discovered that
all of the five Skandhas are equally empty,
and with this realisation
he overcame all Ill-being.Listen, Shariputra,
form is emptiness, emptiness is form.
Form is not other than emptiness,
emptiness is not other than form.
The same is true with feelings, perceptions,
mental formations and consciousness.“Listen Sariputra,
this Body itself is Emptiness
and Emptiness itself is this Body.
This Body is not other than Emptiness
and Emptiness is not other than this Body.
The same is true of Feelings,
Perceptions, Mental Formations,
and Consciousness.Listen Shariputra,
all dharmas are marked with emptiness.
They are neither produced nor destroyed,
neither defiled nor immaculate,
neither increasing nor decreasing.“Listen Sariputra,
all phenomena bear the mark of Emptiness;
their true nature is the nature of
no Birth no Death,
no Being no Non-being,
no Defilement no Immaculacy,
no Increasing no Decreasing.Therefore, in emptiness there is neither form,
nor feeling, nor perceptions, nor mental formations, nor consciousness.“That is why in Emptiness,
Body, Feelings, Perceptions,
Mental Formations and Consciousness
are not separate self entities.No eye, no ear, no nose, no tongue, no body, no mind.
No form, no sound, no smell, no taste, no touch,
no objects of mind.
No realms of elements (from eyes to mind consciousness),The Eighteen Realms of Phenomena
which are the six Sense Organs,
the six Sense Objects,
and the six Consciousnesses
are also not separate self entities.no interdependent origins and no extinction of them.
(From ignorance to death and decay).The Twelve Links of Interdependent Arising
and their Extinction
are also not separate self entities.No ill-being, no cause of ill-being, no end of ill-being, and no path.
No understanding, no attainment.Ill-being, the Causes of Ill-being,
the End of Ill-being, the Path,
insight and attainment,
are also not separate self entities.Because there is no attainment,
the Bodhisattvas, grounded in perfect understanding,
Find no obstacles for their minds.
Having no obstacles, they overcome fear,
liberating themselves forever from illusion
and realizing perfect nirvana.Whoever can see this
no longer needs anything to attain.Bodhisattvas who practice
the Insight that Brings Us to the Other Shore
see no more obstacles in their mind,
and because there
are no more obstacles in their mind,
they can overcome all fear,
destroy all wrong perceptions
and realize Perfect Nirvana.All Buddhas in the past, present, and future,
thanks to this perfect understanding,
arrive at full, right, and universal enlightenment.All Buddhas in the past, present and future
by practicing
the Insight that Brings Us to the Other Shore
are all capable of attaining
Authentic and Perfect Enlightenment.Therefore one should know that perfect understanding
is the highest mantra,
the unequalled mantra,
the destroyer of ill-being,
the incorruptible truth.
A mantra of prajnaparamita should therefore be proclaimed:“Therefore Sariputra,
it should be known that
the Insight that Brings Us to the Other Shore
is a Great Mantra,
the most illuminating mantra,
the highest mantra,
a mantra beyond compare,
the True Wisdom that has the power
to put an end to all kinds of suffering.
Therefore let us proclaim
a mantra to praise
the Insight that Brings Us to the Other Shore.Gate, gate, paragate, parasamgate, bodhi svaha.
Gate, gate, paragate, parasamgate, bodhi, svaha.
Gate, gate, paragate, parasamgate, bodhi, svaha.
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Translating a Novel of Sadism - The New Yorker

Translating a Novel of Sadism - The New Yorker | The World of Indigenous Languages | Scoop.it
The long gap between the French and English editions of “A Sentimental Novel” stems partly from the book’s violent, sexual content.
Charles Tiayon's insight:


LUSTRATION BY JULIANNA BRION


“A Sentimental Novel,” the final published work of the avant-garde novelist and theorist Alain Robbe-Grillet, appeared in France four months before his death, in 2008, and in English translation last spring. The content of the novel contributed to the lag in its translation: “A Sentimental Novel” (reviewed this summer in Briefly Noted) is a compendium of Robbe-Grillet’s sadistic fantasies, which, he said, he had catalogued since adolescence. The work consists of two hundred and thirty-nine numbered paragraphs that form a sort of sadist’s rhapsody about the sexual initiation of a fourteen-year-old girl, Gigi. Gigi’s travails are recounted in exacting detail, against a lushly imagined mise-en-scène, with elaborate furnishings, torture devices, and a proliferation of young companions.


There are few printable passages, but here is one:

Towards the back wall, the one on which my languorous eyes alight most easily, I distinguish, in the foreground of a picture that is quickly revealed to be a forest landscape of vertical and rectilinear trunks, a sort of basin of water so clear it becomes almost immaterial, an oblong widening of a limpid spring, deep as a bathtub or deeper even, set between gray rounded rocks, soft to the touch, welcoming. A girl is sitting there on a stone polished with age, which to her represents the ideal bench, the water’s edge where her long legs dangle in the blue mirrored swirl of this lovely nymphaeum, as natural as it is picturesque, whose temperature must be identical to the air, and to the feminine charms themselves, undulating, liquid already, above the moving mirror and its unforeseen shivers.

The violence crescendos over a hundred and forty repetitive pages, saturating the mind with savage images that steadily override any effort to maintain a protective distance. I had not read the original French, and could therefore only judge the English translation: its descriptions were rendered in highly artful prose, its metaphors elegantly drawn, with a fluidity that can be tricky to preserve when French is translated into English. The novel’s brutality was deeply disturbing, particularly in conjunction with its polished control, and yet I couldn’t deny my admiration for its craftsmanship.

I had never heard of the translator, D. E. Brooke, but felt certain that this must not be the work of an amateur. Yet a Google search turned up nothing, which seemed odd, even given the name’s somewhat generic nature. It occurred to me that D. E. Brooke might be a pen name, considering the contents of the novel, but I had a hard time believing this. The translator makes a strong case in the introduction for the literary integrity of “A Sentimental Novel,” and criticizes the American publishers who turned it down, writing that their responses came “from a comfort zone of profound and habitual moral hypocrisy.” Surely the author of these words would not shrink away from publishing under his or her own name. I wrote to the publisher that finally accepted the book, Dalkey Archive Press, to ask if it could provide any information about Brooke. Dalkey confirmed that the translator had indeed published under a pseudonym, and that, unfortunately, was all it could tell me.

I set out to uncover the true identity of Brooke, not knowing what, exactly, I would do with the information if I found it. I wrote to several people connected to the French literary world, to ask if they had any knowledge of the translator. Their speculations about the translator’s identity were intriguing—one pointed out that “D. E. Brooke” has more than a passing resemblance to the name of the heroine of “Middlemarch”—but offered little to go on. I wrote to Dalkey again to ask whether Brooke would be willing to answer some questions by e-mail, which I would send by way of Dalkey, in order to protect the translator’s anonymity. Brooke agreed.

Our correspondence (lightly edited and condensed) follows.

***

Q: Why did you feel that it was important that this book be translated and published in the English-speaking world?

A: I remember sitting in a coffee shop with a writer friend who mentioned that Robbe-Grillet’s last novel remained untranslated in English, and that this was due to the disturbing nature of the material it contained. I said immediately that I would translate it. The reasons had less to do with the book’s contents than with my own history as a reader and my encounter with “La Jalousie” at age fifteen. It was a portal that introduced notions of narrative voice, authorial choice, and the reader’s relationship to text in ways that I had not considered, as I devoured my way through more conventional fiction that served a different purpose: allowing me to escape my reality at the time. Any number of other works by twentieth-century authors might have triggered similar reflections and explorations. Only, in my case, Alain Robbe-Grillet was the instigator and, as an adolescent, I remember the excitement produced by the book’s propositions: that it purportedly granted greater agency to the reader, supposedly bared the scaffolding of writing. These claims intrigued me and gave me a first taste of something. So my reasons for translating “Un Roman Sentimental” were, you could say, purely sentimental.

Q: How long did it take you to do the translation? What made the project financially possible?

A: How long did it take me? I wish I could give you a precise answer. Probably a little over a year. It will not come as news to you that translating obscure French novels is not what pays the rent. Still, one finds ways of making a living and of working on translations at the same time.

Q: What was it like to spend so much time with this text? Did it affect your state of mind at all?

A: As far as the book itself and the material, a few times I had to walk away and return in a steelier frame of mind to take up a particularly hair-raising passage. But, as you note, the text is literary, and there were pleasures in working with it. As translator, I am a filter for material: it travels through me. As such, there’s a residue, but it is difficult to qualify. At best, you might compare the book’s effect on me to its effect on any reader: certain images—many, in fact—remain in you, and surge forth unbidden, superimposing themselves in your mind’s eye on perfectly anodyne and serene scenes of everyday life.

Q: Why did you decide to publish the translation under a pseudonym? How, if at all, do you relate that decision to the “moral opprobrium” that characterized the reaction to the novel?

A: My decision to translate the book pseudonymously was unrelated to the possible reactions it might elicit in the United States or other English-speaking countries. It was, rather, necessitated by personal reasons having to do with my travels to parts of the world where association with the material could put me at risk.

Q: There is an element of beauty to the text. Did you ever feel any tension or conflict in replicating that stylized beauty when it was being employed to give life to such extraordinarily violent ideas?

A: Once I am translating, my intentions are to convey the tone of what is before me in as precise a language as possible. My task is limited to working with words.  In this novel, even though at times the material was difficult for me to sit with, it was the intricate sentences that were the focus of my attention. The scenes almost only emerged afterward.

That said, the literary qualities of the prose did not strike me as incongruous. Instead, this language produced a comforting distance, a rarefied space in which to work, functioning a little like a sheet of stained glass beyond which the action unfolded. If anything, this is what made the translation possible and pleasurable. I would not, I daresay, have been interested in translating the “Fifty Shades” version of the same narrative.

Q: What do you like about “A Sentimental Novel”?

A: What I liked is his lack of hypocrisy and the artfulness of the prose. Robbe-Grillet admitted that, in writing “A Sentimental Novel,” he was conveying the essence of fantasies he had entertained for decades, ever since he was a very young man. I am unconvinced that the only man on the planet with horrifying fantasies was Alain Robbe-Grillet. While there is primal revulsion at the rape of innocence and the various other crimes detailed in this story, conflating act and fantasy in assessing a work of this kind seems to me to reflect a generally upheld social lie that requires the weirder and more disquieting manifestations of the human psyche to be swept under the public rug. The book’s lack of hypocrisy is in direct proportion to the rarity of similar avowals, especially in established spheres of social privilege and influence. The resulting schism of minds burdened with shameful, unspoken secrets appears to me to do more damage than what can be laid at the doorstep of this novel, which by its very existence forces us to ponder our relationship to criminal thoughts and fantasies: whether we must not think bad thoughts, not share them, not be exposed to them; whether we must condemn them in ourselves and others; and whether they can even be curtailed or eliminated by these actions. Rather than disown his darkest psyche, Robbe-Grillet erects a shrine to it.

Q: So when you refer to the “habitual moral hypocrisy” of the public in the introduction, what, exactly, do you mean?

A: There are at least four or five answers I could give you, and I fear we would find ourselves wading deep into territory that philosophers who examine good and evil write books about. Nonetheless, here is one answer: in this world, where children are dying daily, killed by weapons made by First World nations, maimed, massacred, their real blood spilled, that anyone can get themselves worked up into a froth over a fable is mystifying to me.



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Should there be a TV channel just for sign language users?

Should there be a TV channel just for sign language users? | The World of Indigenous Languages | Scoop.it

This week a consultation by media industry regulator Ofcom comes to an end. It could lead to more funding for television programmes made in British Sign Language (BSL), if there is enough support. But should there be a dedicated sign language channel?

Other British minorities have television channels funded via government and the BBC licence fee. Gaelic speakers have BBC Alba where you can watch Gaelic versions of TV shows like Peppa Pig and the much anticipated drama Bannan, due to be broadcast later this month. In Wales, S4C delivers Welsh language television like its famous soap Pobol y Cwm and their nightly news, Newyddion.

Many are programmes created from scratch, made and presented by people who speak that language and brought up in the corresponding culture. Bar one or two exceptions, when sign appears on TV it's as a translation of a spoken English programme from an inset signer. But should there be a channel where the signing happens centre-screen, coming from the presenters and a deaf perspective?

On a dedicated BSL channel, the newsreader would sign, and half-time sports analysis would come from a sofa full of people using their hands rather than their mouths. Drama, children's programmes, and others would also be signed by the presenters or actors.

Continue reading the main storyStart Quote

Sign language recorded on camera is exactly the same as writing on paper - it is the only way of archiving our language and culture”

Brian DuffyDeaf film-maker

But Gaelic and Welsh are languages woven into the very fabric of the UK itself. They're part of its culture and its history. Is BSL on the same footing as these ancient languages?

BSL can be found in the UK's history though has only been around in force since the mid-1800s. But do we judge importance by the amount of time that's passed or in other ways?

See Hear, BBC Two's long-running sign language magazine programme gets around 200,000 weekly viewers. By way of comparison, BBC Alba and S4C together claim around 600,000 weekly viewers.

Though there are some estimates of up to 200,000, Ofcom's own research commissioned in 2006 estimates that 66,000 people understand sign language - that's more than the 58,000 who speak Scottish Gaelic. There are around 750,000 Welsh speakers in the UK.

Some say BSL is an endangered language and is being whittled away on several fronts. Cochlear implants, controversial in the deaf community, though life enhancing for some, are seen as shifting people away from being natural sign language users. The trend for closing down deaf schools is leading to deaf children being mainstreamed and learning by lip-reading English speakers, not by sign.

Though many would see medical solutions and equality in education as positives and logical progression, a large number of those in the deaf community prefer to think of themselves as a minority language community rather than disabled, and the idea that their culture might be "cured" is offensive. It's inescapably political.

About 5% of the BBC's coverage is signed either with an in-vision signer or a signing presenter, including Doctor Who

BBC Alba and S4C help keep their respective language and culture alive. So if BSL really is an endangered language then perhaps television, presented by sign language users, is needed more than ever.

The closest the UK has to a sign language channel comes from the British Sign Language Broadcasting Trust (BSLBT), who air their programmes online, as well as on Film4 during the day, and on the Community Channel. They make about 20 programmes per year and have employed many hundreds of deaf people behind and in front of the cameras.

BSLBT receives money from smaller channels, those with between 0.5 and 1% audience share, like Sky One or Dave, who opt to give them money instead of making their own signed content. Each channel pays 20,000 pounds, giving about a million pounds to the trust. The amount has not risen since BSLBT began in 2009 and this current consultation process by Ofcom seeks to find out if they should be receiving more money.

S4C gets £100m a year from the BBC and the Department of Culture, Media and Sport. BBC Alba receives around £15m each year from various sources, with a minimum of five hours of new content each week.

BSLBT's million pound budget makes programmes which typically draw 20,000 viewers on TV with more on the website.

Continue reading the main storyFind out more
  • Watch William Mager interviewing Ofcom's head of Content Policy for See Hear.

Deaf film-maker Brian Duffy has made and appeared in BSLBT programmes and is a passionate advocate of sign-presented TV. He says: "Language should be delivered in its natural form from a native speaker of this country, having it translated is not the same thing. In-vision signing is quite literally the language being pushed aside to the corner. That's an indication of the attitude we get from providers."

But Duffy also points out that, being a language of gestures, BSL cannot be written down like English, Gaelic and Welsh. He says: "Sign language recorded on camera is exactly the same as writing on paper - it is the only way of archiving our language and culture."

In making decisions about the future of television for deaf people, Ofcom faces a confusing picture. Not all deaf people use sign language, and the TV regulator says many more deaf people in the UK rely on subtitling rather than signing.

When, in the final of 2011's the Young Apprentice, the BBC ran live subtitles with a delay of five seconds, there was uproar. But when the BBC News channel decides to drop its scheduled 1pm BSL bulletin for breaking news coverage such as Nelson Mandela's funeral, they didn't get many complaints. Ofcom could be forgiven for thinking this means subtitles are far more important than sign language.

Whatever your views on the importance of BSL on television, they're worth sharing. Ofcom's review of signing arrangements closes at 5pm on Monday 22nd of September. In particular it will look at whether funding for BSLBT should start to rise with inflation. For more information follow thislink.

Charles Tiayon's insight:

This week a consultation by media industry regulator Ofcom comes to an end. It could lead to more funding for television programmes made in British Sign Language (BSL), if there is enough support. But should there be a dedicated sign language channel?

Other British minorities have television channels funded via government and the BBC licence fee. Gaelic speakers have BBC Alba where you can watch Gaelic versions of TV shows like Peppa Pig and the much anticipated drama Bannan, due to be broadcast later this month. In Wales, S4C delivers Welsh language television like its famous soap Pobol y Cwm and their nightly news, Newyddion.

Many are programmes created from scratch, made and presented by people who speak that language and brought up in the corresponding culture. Bar one or two exceptions, when sign appears on TV it's as a translation of a spoken English programme from an inset signer. But should there be a channel where the signing happens centre-screen, coming from the presenters and a deaf perspective?

On a dedicated BSL channel, the newsreader would sign, and half-time sports analysis would come from a sofa full of people using their hands rather than their mouths. Drama, children's programmes, and others would also be signed by the presenters or actors.

Continue reading the main storyStart Quote

Sign language recorded on camera is exactly the same as writing on paper - it is the only way of archiving our language and culture”

Brian DuffyDeaf film-maker

But Gaelic and Welsh are languages woven into the very fabric of the UK itself. They're part of its culture and its history. Is BSL on the same footing as these ancient languages?

BSL can be found in the UK's history though has only been around in force since the mid-1800s. But do we judge importance by the amount of time that's passed or in other ways?

See Hear, BBC Two's long-running sign language magazine programme gets around 200,000 weekly viewers. By way of comparison, BBC Alba and S4C together claim around 600,000 weekly viewers.

Though there are some estimates of up to 200,000, Ofcom's own research commissioned in 2006 estimates that 66,000 people understand sign language - that's more than the 58,000 who speak Scottish Gaelic. There are around 750,000 Welsh speakers in the UK.

Some say BSL is an endangered language and is being whittled away on several fronts. Cochlear implants, controversial in the deaf community, though life enhancing for some, are seen as shifting people away from being natural sign language users. The trend for closing down deaf schools is leading to deaf children being mainstreamed and learning by lip-reading English speakers, not by sign.

Though many would see medical solutions and equality in education as positives and logical progression, a large number of those in the deaf community prefer to think of themselves as a minority language community rather than disabled, and the idea that their culture might be "cured" is offensive. It's inescapably political.

About 5% of the BBC's coverage is signed either with an in-vision signer or a signing presenter, including Doctor Who

BBC Alba and S4C help keep their respective language and culture alive. So if BSL really is an endangered language then perhaps television, presented by sign language users, is needed more than ever.

The closest the UK has to a sign language channel comes from the British Sign Language Broadcasting Trust (BSLBT), who air their programmes online, as well as on Film4 during the day, and on the Community Channel. They make about 20 programmes per year and have employed many hundreds of deaf people behind and in front of the cameras.

BSLBT receives money from smaller channels, those with between 0.5 and 1% audience share, like Sky One or Dave, who opt to give them money instead of making their own signed content. Each channel pays 20,000 pounds, giving about a million pounds to the trust. The amount has not risen since BSLBT began in 2009 and this current consultation process by Ofcom seeks to find out if they should be receiving more money.

S4C gets £100m a year from the BBC and the Department of Culture, Media and Sport. BBC Alba receives around £15m each year from various sources, with a minimum of five hours of new content each week.

BSLBT's million pound budget makes programmes which typically draw 20,000 viewers on TV with more on the website.

Continue reading the main storyFind out more
  • Watch William Mager interviewing Ofcom's head of Content Policy for See Hear.

Deaf film-maker Brian Duffy has made and appeared in BSLBT programmes and is a passionate advocate of sign-presented TV. He says: "Language should be delivered in its natural form from a native speaker of this country, having it translated is not the same thing. In-vision signing is quite literally the language being pushed aside to the corner. That's an indication of the attitude we get from providers."

But Duffy also points out that, being a language of gestures, BSL cannot be written down like English, Gaelic and Welsh. He says: "Sign language recorded on camera is exactly the same as writing on paper - it is the only way of archiving our language and culture."

In making decisions about the future of television for deaf people, Ofcom faces a confusing picture. Not all deaf people use sign language, and the TV regulator says many more deaf people in the UK rely on subtitling rather than signing.

When, in the final of 2011's the Young Apprentice, the BBC ran live subtitles with a delay of five seconds, there was uproar. But when the BBC News channel decides to drop its scheduled 1pm BSL bulletin for breaking news coverage such as Nelson Mandela's funeral, they didn't get many complaints. Ofcom could be forgiven for thinking this means subtitles are far more important than sign language.

Whatever your views on the importance of BSL on television, they're worth sharing. Ofcom's review of signing arrangements closes at 5pm on Monday 22nd of September. In particular it will look at whether funding for BSLBT should start to rise with inflation. For more information follow thislink.

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El poder de la lengua: la traducción

El poder de la lengua: la traducción | The World of Indigenous Languages | Scoop.it

La traducción es un oficio, (si no un arte), tan viejo como la comunicación escrita, y tan imprescindible que sin ella cada cultura se habría mantenido aislada de la otra, como quistes dañinos que inundaran la superficie terrestre. Es un trabajo paciente y difícil, en el que a cada segundo se levanta una nueva disyuntiva, es preciso escoger el término exacto. No hay que olvidar que el lenguaje busca la precisión pero casi nunca la alcanza. Su ambigüedad, tan relacionada a, y condicionada por su naturaleza polisémica, es a un tiempo obstáculo y belleza.

Es asíque quien traduce no sólo busca acercarse al sentido que el autor del texto original quiere llevar a los receptores; sino además trata de comprender la percepción que tiene el autor de símismo. No me interpreten mal. Me explico.

Todo aquel que escribe con el afán de comunicar, lo hace sobre la certeza de que es una persona con el talento necesario para comunicar efectivamente. Por tanto, la mayoría aspira a que su texto no sea alterado en lo más mínimo, sino solamente transferido a otra lengua sin variaciones. Si, por casualidad, el autor conoce la lengua a la que se ha traducido su texto, generalmente no la domina, porque de otra forma lo habría escrito directamente “de su puño y letra”, como se decía en la época precibernética.

Por su parte, el traductor, que a su vez tiene la sensibilidad de un creador y el aplomo de quien conoce otro idioma, debe tomar decisiones entre apegarse estrictamente al texto original, o facilitar al receptor una mejor comprensión adaptando ciertas áreas del discurso original a las características del nuevo idioma.

A veces, el traductor se enfrenta a un autor dúctil, complaciente en cierto sentido; que privilegia la efectividad con la que su código debe ser recibido por el interlocutor en una lengua diferente. Es ahíque el clima de trabajo se torna agradable, la traducción fluye, el final casi siempre seráfeliz. Añádale al saldo positivo, que mientras se traduce se aprende de los más insospechados temas, se recibe información que de otra manera habría estado fuera de nuestro alcance.

Pero hay ocasiones en las que el autor no admite variaciones; tan extremo es su celo que no hay forma posible de hacer que su obra sea comprendida en otra lengua, porque va maniatada a las exigencias del autor y el idioma original. El resultado puede llegar a ser mediocre, el proceso desbastador para las energías físicas y mentales del traductor; y toda la operación puede llevar al fracaso.

Si han comprendido lo que aquíles cuento, ahora tendrán una mejor idea de las dificultades que se presentan a quienes nos ocupamos, entre otras cosas, de traducir. Bueno sería también que todos los clientes tuvieran igual actitud. En general, no me puedo quejar de los míos, pero ocasionalmente aparece alguien que necesita de nuestro trabajo al tiempo que lo menosprecia y, por supuesto, no estádispuesto a honrar el precio que conlleva.

Si conocen a alguien asíy han entendido lo que aquíles he dicho, por favor ayúdennos para que todos vivamos en paz, y podamos comunicarnos en diferentes idiomas con la mayor eficiencia. Y una cosa más, aunque vaya en contra de los intereses del negocio: no pierda ocasión de aprender idiomas, no uno ni dos sino todos los que pueda. Ser bilingüe hace algún tiempo era un gran mérito. Hoy los empleos mejor remunerados exigen más de dos idiomas. Y un mundo que no se comunique no progresa. Ese es mi mejor consejo para esta semana lluviosa y para todas las que siguen.

Charles Tiayon's insight:

La traducción es un oficio, (si no un arte), tan viejo como la comunicación escrita, y tan imprescindible que sin ella cada cultura se habría mantenido aislada de la otra, como quistes dañinos que inundaran la superficie terrestre. Es un trabajo paciente y difícil, en el que a cada segundo se levanta una nueva disyuntiva, es preciso escoger el término exacto. No hay que olvidar que el lenguaje busca la precisión pero casi nunca la alcanza. Su ambigüedad, tan relacionada a, y condicionada por su naturaleza polisémica, es a un tiempo obstáculo y belleza.

Es asíque quien traduce no sólo busca acercarse al sentido que el autor del texto original quiere llevar a los receptores; sino además trata de comprender la percepción que tiene el autor de símismo. No me interpreten mal. Me explico.

Todo aquel que escribe con el afán de comunicar, lo hace sobre la certeza de que es una persona con el talento necesario para comunicar efectivamente. Por tanto, la mayoría aspira a que su texto no sea alterado en lo más mínimo, sino solamente transferido a otra lengua sin variaciones. Si, por casualidad, el autor conoce la lengua a la que se ha traducido su texto, generalmente no la domina, porque de otra forma lo habría escrito directamente “de su puño y letra”, como se decía en la época precibernética.

Por su parte, el traductor, que a su vez tiene la sensibilidad de un creador y el aplomo de quien conoce otro idioma, debe tomar decisiones entre apegarse estrictamente al texto original, o facilitar al receptor una mejor comprensión adaptando ciertas áreas del discurso original a las características del nuevo idioma.

A veces, el traductor se enfrenta a un autor dúctil, complaciente en cierto sentido; que privilegia la efectividad con la que su código debe ser recibido por el interlocutor en una lengua diferente. Es ahíque el clima de trabajo se torna agradable, la traducción fluye, el final casi siempre seráfeliz. Añádale al saldo positivo, que mientras se traduce se aprende de los más insospechados temas, se recibe información que de otra manera habría estado fuera de nuestro alcance.

Pero hay ocasiones en las que el autor no admite variaciones; tan extremo es su celo que no hay forma posible de hacer que su obra sea comprendida en otra lengua, porque va maniatada a las exigencias del autor y el idioma original. El resultado puede llegar a ser mediocre, el proceso desbastador para las energías físicas y mentales del traductor; y toda la operación puede llevar al fracaso.

Si han comprendido lo que aquíles cuento, ahora tendrán una mejor idea de las dificultades que se presentan a quienes nos ocupamos, entre otras cosas, de traducir. Bueno sería también que todos los clientes tuvieran igual actitud. En general, no me puedo quejar de los míos, pero ocasionalmente aparece alguien que necesita de nuestro trabajo al tiempo que lo menosprecia y, por supuesto, no estádispuesto a honrar el precio que conlleva.

Si conocen a alguien asíy han entendido lo que aquíles he dicho, por favor ayúdennos para que todos vivamos en paz, y podamos comunicarnos en diferentes idiomas con la mayor eficiencia. Y una cosa más, aunque vaya en contra de los intereses del negocio: no pierda ocasión de aprender idiomas, no uno ni dos sino todos los que pueda. Ser bilingüe hace algún tiempo era un gran mérito. Hoy los empleos mejor remunerados exigen más de dos idiomas. Y un mundo que no se comunique no progresa. Ese es mi mejor consejo para esta semana lluviosa y para todas las que siguen.

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WIPO launches unique Image-based search functionality - SiNApSE

WIPO launches unique Image-based search functionality - SiNApSE | The World of Indigenous Languages | Scoop.it

In its progressing efforts to provide better Intellectual Property Services, World Intellectual Property Organisation (‘WIPO’) has introduced an image based search functionality in the Global Brand database’s users with an objective of “Every country. Every Brand. One search”. It adds an important new search possibility for the Global Brand database’s users, who often wish to see if a logo, device mark, trademark or other similar images are separately registered for use.

What is the Global Brand database?

The Global Brand database is a free database released by the WIPO in March, 2011 as part of the WIPO Global Intellectual Property search system. The Global Brand database is comprised of 10.9 million records relating to internationally protected trademarks, appellations of origin and armorial bearings, flags and other state emblems as well as the names, abbreviations and emblems of intergovernmental organizations.

The quick & easy way to use image search technology complements the database and other querying criteria, including Vienna Classification codes, trademarks holders’ names, countries of origin and others. For example, users can simply upload a proposed logo and quickly get other protected registered images that may be similar, filtered from more than 4 million images contained in 15 national and international collections in practically no time.

The new search engine may be accessed from here.

Enjoy Trademark Searching!

Charles Tiayon's insight:

In its progressing efforts to provide better Intellectual Property Services, World Intellectual Property Organisation (‘WIPO’) has introduced an image based search functionality in the Global Brand database’s users with an objective of “Every country. Every Brand. One search”. It adds an important new search possibility for the Global Brand database’s users, who often wish to see if a logo, device mark, trademark or other similar images are separately registered for use.

What is the Global Brand database?

The Global Brand database is a free database released by the WIPO in March, 2011 as part of the WIPO Global Intellectual Property search system. The Global Brand database is comprised of 10.9 million records relating to internationally protected trademarks, appellations of origin and armorial bearings, flags and other state emblems as well as the names, abbreviations and emblems of intergovernmental organizations.

The quick & easy way to use image search technology complements the database and other querying criteria, including Vienna Classification codes, trademarks holders’ names, countries of origin and others. For example, users can simply upload a proposed logo and quickly get other protected registered images that may be similar, filtered from more than 4 million images contained in 15 national and international collections in practically no time.

The new search engine may be accessed from here.

Enjoy Trademark Searching!

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Lost in translation: Helping Eritrean refugees in Israeli hospitals

Lost in translation: Helping Eritrean refugees in Israeli hospitals | The World of Indigenous Languages | Scoop.it
A new program in medical translation at Tel Aviv University is training translators to help the Eritrean refugees in Israeli hospitals.
Charles Tiayon's insight:

Seeking medical attention can be difficult enough, but it’s even harder when you don’t speak the language.

A new program in medical translation at Tel Aviv University is training translators in order to help the sizable Eritrean refugee population in central Israel communicate when they end up in hospitals and clinics.

Michal Schuster, who is with the program, tells us exactly how it works and whether there are plans to expand.

We also speak to one of the students taking the course, Daniel, who works at a clinic for uninsured people in Tel Aviv.

 

This is a segment from So Much to Say: Listen to the full show.

 

 

Photo: Members of the Eritrean community during the 23rd Eritrean Independence Day 

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Committee submits report on translation errors in Union Public Service Commission exams - The Economic Times

Committee submits report on translation errors in Union Public Service Commission exams - The Economic Times | The World of Indigenous Languages | Scoop.it
NEW DELHI: A three-member committee has submitted its report on issues relating to Hindi translation in various examinations conducted by Union Public Service Commission (UPSC).

The committee under the chairmanship of Prof Purushottam Agrawal, former member of the UPSC, was formed following complaints of alleged errors in Hindi translation of questions asked in different examinations, including the prestigious civil services examination to select IAS, IPS and IFS among others, conducted by the Commission, official sources said.

The details of the committee report was not immediately known.

The committee was mandated to look into various issues relating to the Hindi translation in the bilingual question papers of various examinations conducted by the Commission and to develop an appropriate system, the sources said.

The report of the committee has been submitted and is under examination of the Commission, they said.

When contacted by PTI, Prof Agrawal said the committee has completed its task and the report has been submitted to the UPSC.

"We have submitted the report to the Commission last month," he said, without divulging any details.

The committee led by Agrawal had Prof S K Sopory, Vice Chancellor of Jawaharlal Nehru University and Prof A K Singh of Indira Gandhi National Open University (IGNOU) as members.

The committee is understood to have given in detail the methodology to do away with the possibilities of errors in Hindi translation, the sources said.

In this year's civil services preliminary examination conducted on August 24, students complained of alleged errors in Hindi translations of some of the questions.

A controversy had erupted in July over the pattern of civil services examination as students demanding change in Civil Services Aptitude Test (CSAT) or Paper II, had taken to the streets in a violent agitation, claiming it put aspirants from rural areas or Hindi background at a disadvantage.

The students had then demanded error-free Hindi translations of questions asked in bilingual papers of civil services preliminary examination.

In the wake of such protests, Minister of State for Personnel, Public Grievances and Pensions Jitendra Singh had on August 4 said in Parliament that marks of the English section questions, asked in Paper II, will not be included for gradation or merit in civil services exam.

However, there were no official statements made either by the government or Commission on the matter of erroneous Hindi translations.

Lakhs of students from across the country appear in various examinations, including Civil Services Examination, Engineering Services Examination, Combined Medical Services Examination, Indian Forest Service Examination, National Defence Academy and Naval Academy Examination, among others, conducted by the UPSC.

As many as 4,51,602 candidates took this year's civil services preliminary examination alone, about 1.27 lakh more than the last year test.
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Payette Bible Series — 1611 King James “HE” Bible

Payette Bible Series — 1611 King James “HE” Bible | The World of Indigenous Languages | Scoop.it
A close-up of this flawless woodcut New Testament Title Page in the first King James Bible 1611. Even when corrected and reissued in 1613, they continued to use the 1611 title page inserted into the now 1613 edition in order to salvage this expensive page. Notice the intricate detail to this amazing woodcut with the 12 tribes of Israel on the left side and the 12 apostles on the right. This was an extremely expensive work to create and was reused by all King James Bibles for the next 40 years. A
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About this series

Charles Payette’s Bible collection — numbering more than 3,000 books, wood blocks and other rare artifacts — is considered one of the world’s finest and rarest in private hands. In fact, some books in his collection are the only known ones in existence. Over the next several weeks, the Forsyth County resident is offering a closer look at some of the Bibles.

 

Video

Visit forsythnews.com to watch a video of Charles Payette talking about the 1611 King James “HE” Bible.

 

Next week

In the 11th of a 12-part series on the Payette Bibles, the FCN will offer a look at a 1662 Book of Common Prayer.


FORSYTH COUNTY — So many people think the King James Bible was the first English Bible, but those who have followed the Forsyth County News ongoing series on resident Charles Payette’s Bible collection are well aware that’s not the case.

During Queen Elizabeth’s long 44-year reign from 1559-1603, readers will recall that the primary Bible read and studied throughout England was the Geneva Bible, although a few editions of the Catholic Bishop’s Bible were circulated beginning in 1568. 

The early Reformers continued their work throughout Europe as they rebelled against the authority of the Pope and the Roman Catholic Church.

English Puritans also had grievances against the Church of England, including wanting the state (i.e., the royals) to have less power, or none at all, when it came to matters of the church.

When Queen Elizabeth died in March 1603, it was decided James VI of Scotland, the son of Mary Queen of Scots and Henry Stewart, would travel to England and unite the kingdoms of England and Scotland as King James I.

The Puritans knew of King James’ strong Presbyterian upbringing, thus were hopeful he would support their desire for reforms. Unfortunately for them, King James despised the Geneva Bible and believed in absolute royal authority and control, including in matters of the church.

It is interesting to note that the word “Tyrant” is mentioned more than 400 times in The Geneva Bible, but no such mention remained in the subsequent King James version.

As James traveled to England to be crowned king, his journey was interrupted by a delegation of Puritans who presented him with the “Millenary Petition.” It contained numerous grievances and reforms they hoped their new king would approve.

While King James may not have liked the Puritans, he was smart enough to know he should not ignore or dismiss the petition, which had been signed by 1,000 members of the clergy from across England.

King James took the petition seriously enough to convene the Hampton Court Conference at the luxurious 1,000-room estate outside of London. Four Puritans were invited to come and voice their concerns and hopes for reform.

King James gave the opening speech and it became clear immediately that he felt strongly about protecting his own authority and that of the current state of the church. In other words, he had no sympathy for the Puritans.

King James once said, “Kings are justly called gods for they exercise a manner of resemblance of divine power upon earth.”

It was suggested by the Puritans that a new translation of the Bible be created and King James agreed. While he had no real issue with the scriptural translation of the Geneva Bible, the king sorely hated the marginal notes that accompanied it.

The notes included numerous comments that were offensive to many, including charges against the Catholic Church, among other inflammatory claims against authority, including the king’s power structure itself.

King James assembled 54 of the most educated and renowned scholars of the day and commissioned them to write a new translation of the Bible. Even the number of translators most scholars believe was carefully conceived.

There were six companies (groups) established. Six is the number of the trinity (three) multiplied by the number of testaments (two).

Each company consisted of eight members, giving a total of 48 translators under the supervision of six directors. Perhaps a mere coincidence, but 48 is the number of apostles (12) multiplied by the number of evangelists (four). 

During the years 1604-09 the Bible was assembled. Readers should note that the scholars used the very Bibles we have been examining from Payette’s collection, including the Tyndale Bible (N.T.), the Matthews Bible, the Great Bible and the Geneva Bible.

The translators were told to primarily use the 1602 Bishops Bible as a guide (the first Bible Payette ever purchased for his private collection), but they consulted the many others due to their superb translations.

The King James Bible went to press in 1610 and in 1611 the first one rolled off the printing press, by Robert Barker, known as “The Kings Printer.”

The 1611 King James “HE” Bible from Payette’s collection is extremely rare. Called the “HE” Bible because of a typographical error from Ruth 3:15 when the text reads “He went into the citie,” and should have read “SHE.”

Printing was halted once the error was discovered and it took more than two years to reassemble the edition, which was then released in its corrected edition in folio in 1613, while quarto editions were released a year earlier in 1612.

The 1613 edition maintains the 1611 date on the New Testament title page and many 1611 editions were simply rebound with the 1613 general title.

A worldwide census conducted in 2010 by Donald Brake in honor of the 400-year anniversary of the King James Bible determined that of the estimated 500 copies printed there are 137 known to exist in various states, with just 17 of those in private hands.

Just what made this translation so impressive and eventually so popular that it remains the most important single work in the history of English literature?

In short, it was the language. The translators succeeded — albeit benefiting from their brilliant predecessor translators — in the rhythm, imagery, structure and cadence to produce a true masterpiece.

Payette’s copy collates 100 percent complete and perfect. His copy also contains the complete genealogies of Holy Scriptures and a Map, both by John Speed. Readers may remember his amazing map from the seventh part of the Payette Bibles series.

Speed was the most famous and accomplished cartographer, or map maker, of the 17th century. His maps and genealogies were included in most of the early King James Bibles and many of the post 1611 Geneva Bibles as well.

As with all of Payette’s Bibles, besides being rare and in incredible museum quality condition, the books have fascinating provenances.

This Bible belonged to the Biblical scholar Francis Fry, who later gave it to Mr. Edmonds in Cotham, Bristol in 1869.

After thoroughly studying this copy, Fry was able to confirm the authenticity of this rare “HE” Bible as 100 percent correct and perfect which, once again, contains no mixed leaves from the four subsequent massive folio editions (1613, 1617, 1634, 1639/40).

Fry determined there are more than 300 different indicators in his research that one can use to discern the edition. Keep in mind, all five editions are similar in size and number of lines with only minor variations to content.

Irrespective of the incredible religious significance, you are viewing a first edition of the most popular selling book in the history of the world with more than a billion copies in circulation.

Sadly, there are just two more weeks in the FCN’s Bible series, so make sure to read next week when we will examine a 1662 Book of Common Prayer.

Besides being one of the most sought-after books in the world, it remained unedited for the next 300 years and caused the “Great Ejection.” The royal provenance is sure to astound you.

 
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Map of the Week: 57% of Languages Do Not Have Gendered Pronouns » Sociological Images

Map of the Week: 57% of Languages Do Not Have Gendered Pronouns » Sociological Images | The World of Indigenous Languages | Scoop.it
The map below is an interactive available at the World Atlas of Language Structures.  It represents an extensive, but not quite comprehensive collection of world languages. Each dot represents one. White dots are languages that do not include gendered pronouns. No “he” or “she.” Just a gender neutral word that means person.



The colored dots refer to languages with gendered pronouns, but there are more than one kind, as indicated by the Values key. The number on the right, further, indicates how many languages fit into each group. Notice that the majority of languages represented here (57%) DO NOT have gendered pronouns.

The map at the site is interactive. Go there to click on those dots and explore.

Lisa Wade is a professor of sociology at Occidental College and the co-author of Gender: Ideas, Interactions, Institutions. You can follow he
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Le parcours d’une traduction | Association des Traducteurs Littéraires de France

Le Syndicat national de l’édition et l’Association des traducteurs littéraires de France ont signé le 17 mars 2012 une nouvelle version du Code des usages, qui précise les pratiques que les parties recommandent pour l’édition d’une traduction littéraire commandée par un éditeur. L’ATLF s’est également dotée d’unCode de déontologie.

Voici, en résumé, les étapes menant de la signature du contrat de traduction à la publication de l’œuvre traduite :

Charles Tiayon's insight:

Le Syndicat national de l’édition et l’Association des traducteurs littéraires de France ont signé le 17 mars 2012 une nouvelle version du Code des usages, qui précise les pratiques que les parties recommandent pour l’édition d’une traduction littéraire commandée par un éditeur. L’ATLF s’est également dotée d’unCode de déontologie.

Voici, en résumé, les étapes menant de la signature du contrat de traduction à la publication de l’œuvre traduite :

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Alaska Must Translate Election Material Into 2 Indigenous Languages

Alaska Must Translate Election Material Into 2 Indigenous Languages | The World of Indigenous Languages | Scoop.it
Fridays deadline to complete the translation was set after a U.S. District judge ruled the state violated the Voting Rights Act by not providing some native speakers with materials in their language.
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Familiar voices help children better learn languages

Familiar voices help children better learn languages | The World of Indigenous Languages | Scoop.it
A new study has shown that a familiar voice only helps children to process and understand words they already know well, not new words that aren't in their vocabularies.The concept, known as the 'familiar talker advantage', comes into play in
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Bible Access Breakthrough: YouVersion Bible App Tops 1,000 Translations

Bible Access Breakthrough: YouVersion Bible App Tops 1,000 Translations | The World of Indigenous Languages | Scoop.it
Edmond, Oklahoma - In another major milestone, the wildly popular and free YouVersion Bible App has expanded to more than 1,000 translations of the Bible in over 700 languages.

“It’s unprecedented in history having so many Bible versions in the palm of your hand something we never imagined was possible even a few years ago,” said Bobby Gruenewald, the app’s creator and Innovation Pastor of LifeChurch.tv in Oklahoma. “This milestone wouldn’t be possible if not for the Bible translators and the more than 150 publishers, Bible societies, and organizations that have collaborated with YouVersion.”

So which version clocked in as the Bible App’s 1000th? It’s the Deftera Lfida Dzratawi, the first digital translation of the New Testament into Hdi, a language spoken predominantly in the West African nation of Cameroon.

Since 1987, Wycliffe Bible translators have collaborated with Cameroonians to learn and analyze the dialect as they composed the first Hdi (pronounced huh-DEE) edition of the Bible, published and distributed in print in 2013.

“To see this labor of love now go digital with YouVersion is incredible as we see the potential to reach the nearly 45,000 Hdi speakers in Cameroon and nearby Nigeria,” said Bob Creson, President and CEO of Wycliffe USA, who also thanked project partners SIL International and the Cameroon Association for Bible Translation and Literacy.

Often there are divinely inspired moments of discovery when translating the Bible into a language, particularly for the first time. Such was the case with Hdi, revolving around the verb “dvu,” meaning in essence to love unconditionally. For centuries, this word was known to Hdi speakers, but rarely used. Instead “dva” was used far more often. For example, a man would dva his wife, but his love was conditional based on how useful and faithful she was.

When local Cameroon community leaders, who were part of the Hdi translation committee, realized that dvu best expressed God’s love for them and the kind of love he wanted people to mirror in their lives, it opened their eyes to an entirely new way of experiencing their faith.

“God had encoded the story of His unconditional love right into their language. Properly translated and understood, God’s Word has incredible power to change lives and communities. It can transform the way people relate to God and others, including women, providing an entirely new world view,” added Creson.

Downloaded on over 150 million devices, the Bible App now reaches 87 percent of the Christians worldwide who have Internet access, offering more written languages than any other app on the planet. The app offers Bible translations embraced by Catholics, Evangelicals, Protestants, Russian Orthodox, and even Messianic Jews along with countless other denominations.

What languages have the most downloads of the Bible App to date? Find out in this special infographic created for the 1,000 Bible versions milestone.

"We are thrilled to play our part, sourcing the Bible translations that make this landmark reach of Scripture engagement possible," said Gary Nelson, chairman of Every Tribe Every Nation, a YouVersion partner that has been instrumental in contributing to the milestone. "It's a tremendous picture of what is possible as great teams and technology come together, committed to a day when no one on planet earth would live beyond hope of God's Word.”

We’ve come a long way since the first handwritten English-translation of the Bible was published in 1380. “Technology in recent years has dramatically reduced the time it takes to produce a first-language translation from decades to a few years. Within two weeks of completion, in the villages we serve people can access the text on their cell phones. What a blessing!” said Lois Gourley of SIL International, a Christian nonprofit dedicated to studying, developing, and documenting languages, especially lesser-known ones.

What are some of the lesser-known languages on the Bible App? Find out here.

Despite the impressive milestone of more than 1,000 versions in over 700 languages, YouVersion and its partners have plenty of work ahead. With 6,901 distinct languages in the world, thousands are still waiting for translation to begin or to be completed.

Available for Apple, Android and virtually every mobile device, download the Bible App at bible.com/app.
Charles Tiayon's insight:

Edmond, Oklahoma - In another major milestone, the wildly popular and free YouVersion Bible App has expanded to more than 1,000 translations of the Bible in over 700 languages.

“It’s unprecedented in history having so many Bible versions in the palm of your hand something we never imagined was possible even a few years ago,” said Bobby Gruenewald, the app’s creator and Innovation Pastor of LifeChurch.tv in Oklahoma. “This milestone wouldn’t be possible if not for the Bible translators and the more than 150 publishers, Bible societies, and organizations that have collaborated with YouVersion.”

So which version clocked in as the Bible App’s 1000th? It’s the Deftera Lfida Dzratawi, the first digital translation of the New Testament into Hdi, a language spoken predominantly in the West African nation of Cameroon.

Since 1987, Wycliffe Bible translators have collaborated with Cameroonians to learn and analyze the dialect as they composed the first Hdi (pronounced huh-DEE) edition of the Bible, published and distributed in print in 2013.

“To see this labor of love now go digital with YouVersion is incredible as we see the potential to reach the nearly 45,000 Hdi speakers in Cameroon and nearby Nigeria,” said Bob Creson, President and CEO of Wycliffe USA, who also thanked project partners SIL International and the Cameroon Association for Bible Translation and Literacy.

Often there are divinely inspired moments of discovery when translating the Bible into a language, particularly for the first time. Such was the case with Hdi, revolving around the verb “dvu,” meaning in essence to love unconditionally. For centuries, this word was known to Hdi speakers, but rarely used. Instead “dva” was used far more often. For example, a man would dva his wife, but his love was conditional based on how useful and faithful she was.

When local Cameroon community leaders, who were part of the Hdi translation committee, realized that dvu best expressed God’s love for them and the kind of love he wanted people to mirror in their lives, it opened their eyes to an entirely new way of experiencing their faith.

“God had encoded the story of His unconditional love right into their language. Properly translated and understood, God’s Word has incredible power to change lives and communities. It can transform the way people relate to God and others, including women, providing an entirely new world view,” added Creson.

Downloaded on over 150 million devices, the Bible App now reaches 87 percent of the Christians worldwide who have Internet access, offering more written languages than any other app on the planet. The app offers Bible translations embraced by Catholics, Evangelicals, Protestants, Russian Orthodox, and even Messianic Jews along with countless other denominations.

What languages have the most downloads of the Bible App to date? Find out in this special infographic created for the 1,000 Bible versions milestone.

"We are thrilled to play our part, sourcing the Bible translations that make this landmark reach of Scripture engagement possible," said Gary Nelson, chairman of Every Tribe Every Nation, a YouVersion partner that has been instrumental in contributing to the milestone. "It's a tremendous picture of what is possible as great teams and technology come together, committed to a day when no one on planet earth would live beyond hope of God's Word.”

We’ve come a long way since the first handwritten English-translation of the Bible was published in 1380. “Technology in recent years has dramatically reduced the time it takes to produce a first-language translation from decades to a few years. Within two weeks of completion, in the villages we serve people can access the text on their cell phones. What a blessing!” said Lois Gourley of SIL International, a Christian nonprofit dedicated to studying, developing, and documenting languages, especially lesser-known ones.

What are some of the lesser-known languages on the Bible App? Find out here.

Despite the impressive milestone of more than 1,000 versions in over 700 languages, YouVersion and its partners have plenty of work ahead. With 6,901 distinct languages in the world, thousands are still waiting for translation to begin or to be completed.

Available for Apple, Android and virtually every mobile device, download the Bible App atbible.com/app.

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Smartling CEO Jack Welde to Keynote VViN and ATC Annual Conferences

Smartling CEO Jack Welde to Keynote VViN and ATC Annual Conferences | The World of Indigenous Languages | Scoop.it

NEW YORK, Sept. 16, 2014 /PRNewswire/ -- Smartling today announced that CEO Jack Welde will keynote two upcoming conferences of significant importance to translation companies and language service providers (LSPs) in Europe: the VViN Anniversary Conference, scheduled for September 18 and 19 in the Netherlands, and the Association of Translation Companies (ATC) Annual Conference, which will be held September 25 and 26 in the U.K.

Charles Tiayon's insight:

NEW YORK, Sept. 16, 2014 /PRNewswire/ -- Smartling today announced that CEO Jack Welde will keynote two upcoming conferences of significant importance to translation companies and language service providers (LSPs) in Europe: the VViN Anniversary Conference, scheduled for September 18 and 19 in the Netherlands, and the Association of Translation Companies (ATC) Annual Conference, which will be held September 25 and 26 in the U.K.

http://photos.prnewswire.com/prnvar/20140521/90260

On September 18 and 19, VViN, which aims to generate an ongoing professionalization of the translation sector in the Netherlands, will gather more than 100 translation companies from Belgium and the Netherlands at its Anniversary Conference. Welde will provide a keynote presentation on the conference's second day titled "The Translation Market Potential: How Technology Is Driving New Behaviors, Creating New Customers and Expanding the Overall Market." In this session, Welde will discuss the creation of new customers, the development of new behaviors for translation stakeholders and the true potential of the translation market.

The following week, Welde will keynote the ATC Annual Conference, which is scheduled for September 25 and 26 in Brighton, U.K. ATC is the world's longest-established professional body looking after the interests of translation companies. In his presentation, "Cleared for Takeoff: What the U.S. Air Force Taught Me About Being an Entrepreneur," Welde will share business lessons learned during his tenure in the U.S. Air Force.

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Crowdsourcing Subtitles for Endangered Languages

Crowdsourcing Subtitles for Endangered Languages | The World of Indigenous Languages | Scoop.it
Viki, the crowdsourced subtitling website, teams with the Living Tongues Institute to give endangered languages new life and attractiveness for new generations.
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[This text is from an official press release by Viki and the Living Tongues Institute.]

Video Streaming Site Viki Partners With Living Tongues,
Helps Save Endangered Languages Through Subtitles and Global TV

SAN FRANCISCO (Sept. 16, 2014)–Recent reports suggest that less than 5 percent of the world’s languages are online–and that for the other 95%, the Internet can be a path to extinction or revitalization. Viki, a popular video streaming site with primetime TV shows and movies from around the world, is hoping to reverse that trend with the help of its 33 million viewers. Viewers on Viki, a play on the words video and wiki, also happen to write or “crowdsource” the subtitles for the shows they watch.

Today, the company announced that it is launching an Endangered and Emerging Languages Program in partnership with Living Tongues Institute for Endangered Languages. Viki, a subsidiary of Rakuten, and Living Tongues will work to document endangered languages and assist communities with maintaining and revitalizing knowledge of their native tongues, like Quechua in Peru, Basque on the French-Spain border, or Cornish in the United Kingdom.

“Technology alone does not doom or save languages. But pride in a language, and willingness to creatively expand its use through technologies like Viki, can certainly help save it,” said Dr. K. David Harrison, Ph.D., Assistant Professor of Linguistics at Swarthmore College and Director of Research for the Living Tongues Institute for Endangered Languages.

Linguists, scholars, technologists, students, and other members of the Viki community are already using the Viki platform to help make shows available in languages on the brink of extinction. To date, shows on Viki–including Korean dramas, Japanese anime, Bollywood and US films–have been subtitled into 29 endangered and threatened and 20 emerging languages, accounting for nearly 25 percent of the 200 languages available on the site.

“In the past two years, we’ve been contacted by nearly a dozen organizations whose mission is to preserve their languages, and by extension, their rich cultural histories. They wanted us to add their language to our subtitles list so that they could help the younger generation practice and learn,” said Razmig Hovaghimian, Viki CEO and co-founder. “We want to help ensure that these languages are not forgotten or lost, but live on in a tradition that has carried them for generations–through storytelling.”


[CLICK IMAGE TO ENLARGE] As many as half of the world’s known 7,120 languages are in some state of decline. On a continuum of vitality, called the EGIDS scale, languages may be ranked from completely safe and used on a national scale, like Nepali, to extinct and having no native speakers, but undergoing revitalization, like Cornish. (Map courtesy of Viki and the Living Tongues Institute)To learn more about Viki ‘s Endangered and Emerging Languages Program in partnership with Living Tongues, how to get involved, and how to help provide access to global TV no matter what language you speak, visit www.viki.com/endangeredlanguages.


About Viki
Viki is a global TV site with TV shows, movies and other premium content, translated into more than 200 languages by a community of avid fans. With 33 million viewers each month and over 650 million words translated, Viki uniquely brings global prime-time entertainment to new audiences and unlocks new markets and revenue opportunities for content owners. Viki was named a World Economic Forum Technology Pioneer 2014 and acquired by Japanese internet services giant Rakuten in September 2013. The company has offices in San Francisco, Singapore, Seoul and Tokyo.

About Living Tongues
The Living Tongues Institute for Endangered Languages is a non-profit 501(c)(3) organization dedicated solely to the documentation, maintenance, and revitalization of endangered languages globally. It develops and manages linguist-aided, community-led projects that promote the use of digital video, computers, and other modern information technology. Staff members of Living Tongues Institute have successfully completed funded projects in India, Siberia, Native North America, Nigeria, Kyrgyzstan, the Philippines, Papua New Guinea, Paraguay, Mongolia and India.

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Antonio Bueno recoge en Bruselas la distinción europea del Master de Traducción de Soria

La Dirección General de Traducción de la Comisión Europea ha revalidado la distinción europea del Master de Traducción Profesional e Institucional, impartido en la Facultad de Traducción e interpretación del Campus Duques de Soria, y que ya venía disfrutando desde 2011. El diploma que acredita esta distinción lo recoge el decano del centro, Antonio Bueno en Bruselas en la sede de la Comisión Europea, en el marco de la reunión de la Red del Máster Europeo (EMT).
Charles Tiayon's insight:

La Dirección General de Traducción de la Comisión Europea ha revalidado la distinción europea del Master de Traducción Profesional e Institucional, impartido en la Facultad de Traducción e interpretación del Campus Duques de Soria, y que ya venía disfrutando desde 2011. El diploma que acredita esta distinción lo recoge el decano del centro, Antonio Bueno en Bruselas en la sede de la Comisión Europea, en el marco de la reunión de la Red del Máster Europeo (EMT).


LO MÁS


El distintivo lo mantendrá hasta el año 2018, cuando podrá someterse a nueva evaluación y los expertos han destacado como puntos fuertes del programa su estructura pedagógica profesionalizante, con profesores de gran experiencia en las competencias enseñadas y gran conocimiento del mercado y de sus exigencias, así como su programa de prácticas en numerosas empresas e instituciones que permiten la validación de las competencias adquiridas.

Esta distinción le permite ser miembro de la Red del Master Europeo (EMT), con pleno derecho para usar la etiqueta, asistir con un voto a las deliberaciones de la Red y participar en los debates celebrados en los foros de Bruselas.

Los expertos han evaluado un total de 114 candidaturas, 108 provenientes de los 26 Estados miembros de la Unión Europea y seis de otros países.

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Woody Allen da visto bueno a México para montar su trilogía de obras

Woody Allen da visto bueno a México para montar su trilogía de obras | The World of Indigenous Languages | Scoop.it
La calidad con la que se produce el teatro en México motivó al cineasta estadunidense Woody Allen para aceptar que su trilogía de obras se monte en este país por primera vez a nivel profesional
Charles Tiayon's insight:
La calidad con la que se produce el teatro en México motivó al cineasta estadunidense Woody Allen para aceptar que su trilogía de obras se monte en este país por primera vez a nivel profesional
 
Notimex - Así lo confirmó Daniel Gómez Casanova, quien adquirió los derechos para montar en esta ciudad las piezas: "Riverside drive", "Old Saybrook" y "Central Park West", queWoody Allen dio a conocer en 2003 y que hasta el momento sólo se han presentado a nivel universitario.

Este 19 de septiembre, en el teatro San Jerónimo, iniciará la temporada de "A la orilla del río" (Riverside drive) con las actuaciones de Kuno BeckerErick Elías Marimar Vega. El próximo año, el productor buscará llevar a escena las otras dos historias.

"Para Woody Allen es importante que sus obras se monten en México, pues sabe de la calidad con la que se trabaja aquí. Por ello es que autorizó que por primera vez se hagan a nivel profesional, pues otras veces ha sido sólo a nivel escolar, en lo universitario", éxplicó Gómez Casanova.

Admitió que conseguir los derechos fue complicado, sobre todo por el tema de la traducción.

"El abogado de Woody Allen me llamó para preguntarme si quería sólo una obra o la trilogía. Cuando le dije que me interesaba representarlas todas me cambió el contrato y me pidió que mandara la traducción. Me la regresaron varias veces hasta que finalmente me dieron cita con Woody", recordó.

La reunión ocurrió un lunes en Nueva York, en el bar de un hotel donde Woody Allen toca el clarinete ante menos de 100 personas.

"Supe que ahí toca durante nueve meses del año, todos los lunes. Me citaron una hora antes de su ´show´ y me quedé a verlo. Platicamos un buen rato, me pareció un hombre muy inteligente, tímido, amable y en general, un tipo muy buena onda", compartió el productor.

Al director de cine, actor y músico le agradó la traducción de sus historias. Incluso, expresó su deseo por disfrutar la puesta.

"Lo invité, pero no sabemos si pueda venir al estreno, o quizá lo haga para las primeras 100 funciones, ya veremos", dijo.

"A la orilla del río" narra el caso de un escritor, quien cita a su amante para hablar con ella. Mientras el encuentro ocurre, un vagabundo platica con él echándole en cara muchos de sus errores.

"Es una obra súper divertida, una gran comedia de enredos pero expuesta de una
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Full steam ahead for FBI’s biometric NGI system | Planet Biometrics News

Full steam ahead for FBI’s biometric NGI system | Planet Biometrics News | The World of Indigenous Languages | Scoop.it

The Federal Bureau of Investigation (FBI) Criminal Justice Information Services (CJIS) Division has announced full operational capability of its Next Generation Identification (NGI) System. The FBI’s NGI System was developed to expand the Bureau’s biometric identification capabilities, ultimately replacing its Integrated Automated Fingerprint Identification System (IAFIS) in addition to adding new services and capabilities.

As part of NGI’s full operational capability, the NGI team says it is introducing two new services: Rap Back and the Interstate Photo System (IPS). Rap Back enables authorized entities to receive ongoing status notifications of any criminal history reported on individuals holding positions of trust, such as school teachers. Law enforcement agencies, probation and parole offices, and other criminal justice entities will also greatly improve their effectiveness by being advised of subsequent criminal activity of persons under investigation or supervision.

The IPS facial recognition service will provide the USA’s law enforcement community with an investigative tool that provides an image-searching capability of photographs associated with criminal identities. This effort is a significant step forward for the criminal justice community in utilizing biometrics as an investigative enabler.

This latest phase of NGI is only one portion of the FBI’s NGI System. Since phase one was deployed in February 2011, the NGI system has introduced enhanced automated fingerprint and latent search capabilities, mobile fingerprint identification, and electronic image storage, all while adding enhanced processing speed and automation for electronic exchange of fingerprints to more than 18,000 law enforcement agencies and other authorized criminal justice partners 24 hours a day, 365 days a year.

Earlier this year more than 30 privacy organizations teamed up to demand that the FBI conducted and published a privacy impact assessment (PIA) for its Next Generation Identification (NGI) database.

The Electronic Frontier Foundation (EFF) said the capacity of the FBI to collect and retain information has grown exponentially. It is essential, EFF says, "for the American public to have a complete picture of all the programs and authorities the FBI uses to track our daily lives and an understanding of how those programs affect our civil rights and civil liberties."

FBI officials said it was wrong to think the FBI collected images in any general kind of way. "These are only lawfully collected mugshot images during the incident to arrest," one senior official said.

The database of mugshots in March reportedly stood at 17 million individuals in the repository. However, the overall FBI criminal master file has more than 70 million people in it, and most of these have mugshots attached to them. The FBI official said pilots were underway to include these mugshots so that "very quickly there will be a much larger repository available to search".

Further search opportunities exist - but only for direct FBI case work, it emerged. FBI attorneys and privacy officials have reportedly negotiated with various state and local DMVs, as well as the Department of State and others, to allow additional database searches, meaning that the FBI has access to roughly 270 million individuals images. However, these are only searchable against in connection with a properly predicated investigation, the FBI official stressed.

Charles Tiayon's insight:

The Federal Bureau of Investigation (FBI) Criminal Justice Information Services (CJIS) Division has announced full operational capability of its Next Generation Identification (NGI) System. The FBI’s NGI System was developed to expand the Bureau’s biometric identification capabilities, ultimately replacing its Integrated Automated Fingerprint Identification System (IAFIS) in addition to adding new services and capabilities.

As part of NGI’s full operational capability, the NGI team says it is introducing two new services: Rap Back and the Interstate Photo System (IPS). Rap Back enables authorized entities to receive ongoing status notifications of any criminal history reported on individuals holding positions of trust, such as school teachers. Law enforcement agencies, probation and parole offices, and other criminal justice entities will also greatly improve their effectiveness by being advised of subsequent criminal activity of persons under investigation or supervision.

The IPS facial recognition service will provide the USA’s law enforcement community with an investigative tool that provides an image-searching capability of photographs associated with criminal identities. This effort is a significant step forward for the criminal justice community in utilizing biometrics as an investigative enabler.

This latest phase of NGI is only one portion of the FBI’s NGI System. Since phase one was deployed in February 2011, the NGI system has introduced enhanced automated fingerprint and latent search capabilities, mobile fingerprint identification, and electronic image storage, all while adding enhanced processing speed and automation for electronic exchange of fingerprints to more than 18,000 law enforcement agencies and other authorized criminal justice partners 24 hours a day, 365 days a year.

Earlier this year more than 30 privacy organizations teamed up to demand that the FBI conducted and published a privacy impact assessment (PIA) for its Next Generation Identification (NGI) database.

The Electronic Frontier Foundation (EFF) said the capacity of the FBI to collect and retain information has grown exponentially. It is essential, EFF says, "for the American public to have a complete picture of all the programs and authorities the FBI uses to track our daily lives and an understanding of how those programs affect our civil rights and civil liberties."

FBI officials said it was wrong to think the FBI collected images in any general kind of way. "These are only lawfully collected mugshot images during the incident to arrest," one senior official said.

The database of mugshots in March reportedly stood at 17 million individuals in the repository. However, the overall FBI criminal master file has more than 70 million people in it, and most of these have mugshots attached to them. The FBI official said pilots were underway to include these mugshots so that "very quickly there will be a much larger repository available to search".

Further search opportunities exist - but only for direct FBI case work, it emerged. FBI attorneys and privacy officials have reportedly negotiated with various state and local DMVs, as well as the Department of State and others, to allow additional database searches, meaning that the FBI has access to roughly 270 million individuals images. However, these are only searchable against in connection with a properly predicated investigation, the FBI official stressed.

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