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Updates and resources on/in individual languages the world over
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"Foodlanguage" ou comment enfin comprendre le menu à Monaco

"Foodlanguage" ou comment enfin comprendre le menu à Monaco | The World of Indigenous Languages | Scoop.it
Le gagnant du Startup week-end de la Jeune chambre économique, Geoffroy Reiser, a conquis le jury avec son projet de traduction de cartes de restaurants pour enfin savoir ce que l’on commande

Séjour à l'étranger. Vous décidez de dîner au restaurant. Lorsqu'arrive votre plat deux solutions : soit ce n'est pas du tout ce à quoi vous vous attendiez car vous avez commandé un peu au hasard vu que vous ne compreniez pas le menu ; soit c'est un burger ou une omelette car c'est à peu près la seule chose que vous avez su décrypter et que vous ne vouliez pas prendre de risque.

Geoffroy Reiser, 24 ans, a bien connu cette situation. Durant ses études, il a passé six mois à Shangai. Et pendant six mois, il a mangé du poulet aux cacahuètes car c'est le seul plat dont il avait appris par cœur la prononciation en chinois !

Obligé de commander toujours le même repas car il ne lisait pas assez bien la langue pour déchiffrer les menus. Fort de ce constat, il a décidé de lancer Foodlanguage : un service de traduction de cartes de restaurant.

«En discutant avec les professionnels à Monaco, ces derniers m'ont expliqué qu'ils pouvaient s'exprimer en français, anglais et italien mais dès que l'on passe à l'espagnol ou à l'allemand, cela devient plus compliqué, les serveurs ne les maîtrisent pas forcément. Or nombreux sont les germanophones et hispanophones qui fréquentent la Principauté», constate Geoffroy Reiser.

Cet Aixois de naissance a remporté le Startup week-end de la Jeune chambre économique avec son projet. Preuve que son idée a de beaux jours devant elle. Car, comme il l'explique, «quand un professionnel veut faire traduire son menu, il doit contacter quasiment autant de traducteurs qu'il y a de langues. Sauf que cela revient cher. Nous lui proposons donc de traduire sa carte dans toutes les langues. Pour l'instant, 16 sont disponibles mais très rapidement nous atteindrons les 120. Autant dire que n'importe qui pourra lire les menus.»

Le menu publié sur le site dans toutes les langues

Foodlanguage ne se résume pas à un service de traduction, puisqu'il est aussi un référencement des établissements dont les cartes sont disponibles en plusieurs langues.

A l'avenir, lorsque vous irez à l'étranger, vous pourrez consulter l'application ou le site afin de repérer quel restaurant dispose d'un menu que vous serez capable de lire. Une manière aussi pour le professionnel de se mettre en avant.

Car le bouche à oreille lui attirera peut-être une clientèle qui aura su que son menu était traduit en arabe, en chinois ou en russe (et sans erreurs grossières). Imaginez, un Finlandais vient à Monaco.

En rentrant chez lui, il n'hésitera pas à dire à son entourage qu'il a dîné dans un établissement où le menu était disponible en finnois. Il y a donc fort à parier que si ses connaissances viennent en Principauté, elles se rendront à leur tour dans le même restaurant où elles seront sûres de ne subir aucune déconvenue.

Autre avantage : les restaurateurs qui auront adopté Foodlanguage pourront publier leurs menus (dans toutes les langues). Donc les gourmets les mieux organisés pourront même commencer à choisir ce qu'ils dégusteront en surfant sur Internet.

Le professionnel aura quant à lui la possibilité d'imprimer ses menus ou bien d'utiliser une tablette comme support (pour ne pas s'encombrer de dizaines de versions de sa carte).

Le projet de Geoffroy Reiser est déjà bien avancé. Le site web www.foodlanguage.co est en service. Une autre version en .com sera très prochainement lancée.

Contact : geoffroyreiser@gmail.com
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AnyTranscription — Opening a New Transcription Service Experience | Virtual-Strategy Magazine

AnyTranscription — Opening a New Transcription Service Experience | Virtual-Strategy Magazine | The World of Indigenous Languages | Scoop.it
AnyTranscription uses intelligent production systems that feature crowdsourcing, video terminology support, manual proofreading and multi-link coprocessing, to provide online audio or video transcription services, and a high quality and rapid professional "speech to text" service, offering clients with a new transcription service experience.

Wuhan, China (PRWEB) April 29, 2015

AnyTranscription adheres to its founding principles of processing multilingual information via computer science and its vision of creating a global language service platform with internet thinking. Under its guiding philosophy of offering consumers an efficient and convenient experience, AnyTranscription is constantly bringing about innovations in its production system’s manpower and technology and applying smart production systems to provide audio transcription services. These services include crowdsourcing transcription, video terminology support and manual revision in a system of multi-link coprocessing. AnyTranscription strives to utilize an intelligent platform production system to perfect customized customer transcription services coprocessing and provides its customers with a new experience that is different from the rest.

Crowdsourcing Transcription and Online Microtask Processing

After receiving orders from customers via its transcription platform and before transcribers begin work, long audio or video tasks are manually precision cut into a number of micro audio or video tasks and these tasks are randomly distributed via the platform. After this, transcription, revision and compilation go through multi-link coprocessing, with each link being mutually independent while interrelated. AnyTranscription’s crowdsourcing model for video and audio transcription services is 100% more effective than traditional processing methods.

Video Terminology Support and Precise Matching

Benefitting from Transn’s accumulated experience of working with film and video for more than 10 years, AnyTranscription has formed a unique knowledge database in the industry and has gained rich experience in audio and video processing. As its business expands, this database is constantly updated and enriched on a daily basis. When carrying out microtask processing of “speech to text” services, the platform quickly provides transcribers with smart precise term matches based on past-accumulated terminology, reducing their workload and saving time.

Manual Proofreading and Quality Assurance

In addition to its platform’s speech recognition technology and other supporting “speech to text” services, AnyTranscription also incorporates manual proofreading to guarantee accuracy. Every microtask is staffed with at least two carefully selected professional transcribers as proofreaders who repeatedly inspect quality in accordance with processes, links and roles, improving the project’s accuracy.

Multi-link Coprocessing and Efficient Production

Using its fragmented crowdsourcing model, AnyTranscription streamlines, normalizes and standardizes audio transcription services, and achieves coprocessing of multiple processes, links, and roles including dictation, proofreading and quality control, improving cooperating efficiency and saving a lot of time to meet the individual requirements of different customers.

For clients looking for a fast, low-cost and good customer service experience, the new “speech to text” transcription service described above makes AnyTranscription an option worth trying.

About AnyTranscription
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Language and Wellbeing - Does speaking your Indigenous language make you healthier?-CELP Discussion Blog | Linguistic Society of America

Language and Wellbeing - Does speaking your Indigenous language make you healthier?-CELP Discussion Blog | Linguistic Society of America | The World of Indigenous Languages | Scoop.it

Language and Wellbeing

by Gary Holton

Does speaking your Indigenous language make you healthier? What if we rephrase that question and consider wellbeing more generally. Australian linguist Michael Walsh suggests that we should consider not only physical and mental health but also economic, educational, political and social wellbeing. Phrased in those broader terms many people will agree that Indigenous language contributes to a greater sense of wellbeing. But lately evidence has emerged that Indigenous language is also associated with better physical health in the more traditional medical sense. 


Language and Diabetes


study published last October by a team at University of Alberta (Oster et al. 2014) has lately been receiving a lot of media attention (Toronto SunEdmonton Journal). These researchers link diabetes rates inversely to Indigenous language retention. Specifically, for the 31 Canadian First Nations communities in Alberta the authors found lower rates of adult-onset (Type II) diabetes in those communities with higher rates of indigenous language use. More language = less diabetes. This is summarized in the graph below.





Actually the researchers wanted to explore the relationship between diabetes rates and what they call "cultural continuity," which they define as "being who we are." We all have intuitive sense of what this means, but the concept of cultural continuity is difficult to define precisely and even harder to measure in a quantitative study. In contrast, language knowledge is relatively easy to measure; just count up the number of speakers. This is of course more difficult in practice than in theory (and is worthy of a blog post of its own), but it is still at least possible to quantify language knowledge. Turns out there is information about about levels of language knowledge from the Canadian census data available on the Aboriginal Affairs website. As for diabetes rates, the researchers could draw from a special system set up to identify diabetes cases in the Alberta Health service. Public reaction to this research was overwhelming. A Toronto Sun newspaper headline declared: "Aboriginal diabetes epidemic linked to loss of mother tongue" (Jan 23, 2015). But we have to be careful here. The researchers didn't actually show that language use reduces diabetes risk. What they showed was a correlation. Intriguing, but not necessarily a causal relationship. It's very common for people to confuse correlation with causation. The worrisome thing here is that the researchers themselves make this error when they conclude: 


"First Nations differences in diabetes prevalence are due in part to differences in cultural continuity.... [T]he key to improving Indigenous health and lessening the burden of type 2 diabetes is the contemporary revitalization and continuation of the culture."
Whoa! Wait a minute. Somebody needs to take a statistics class. Made me think of this comic:


 

To find causes we need to look more closely at diabetes itself. We know that diabetes rates correlate with obesity rates (again, correlation is not causation), and we know also that obesity rates correlate with increased carbohydrate (i.e., sugar) consumption. Now, what correlates with what? Well, it's a long story but the short answer is that increased carbohydrate consumption correlates with decreased fat consumption. Over the past 50 years the low-fat diet has become the "healthy" choice in North America. People have been told to decrease their consumption of fats--especially saturated fats--in order to reduce the risk of all kinds of bad things like heart disease. Of course, a body needs to eat, so we supplemented these lost fat calories with an increase in carbohydrates such as soft drinks and baked goods. This shouldn't be too surprising, and in fact as far back as the 1950's doctors were predicting that the low-fat diet would lead to an obesity epidemic. 


 


What does all this have to do with cultural continuity? Well we can only speculate, but a lot of the participants in the Oster et al. study noted the importance of traditional foods to the notion of cultural continuity. And what are traditional foods? I don't know much about Alberta, but here in Interior Alaska I think of things like moose head soup, a food high -- you guessed it -- fat. Traditional Alaska Native foods are generally lower in carbohydrate and higher in fat than store-bought equivalents. You can see a list of Alaska Native foods and their macro-nutrient contents here.

The notion that traditional lifestyles are associated with better health is not new. An experiment conducted over 30 years ago in Western Australia found that even a temporary reversion to a traditional lifestyle lowered diabetes risk factors (O’Dea 1984). In that field study 14 Aboriginal men and women from the Mowanjum Community agreed to be monitored over a seven week period while they switched from an urban diet to a completely subsistence diet, living off the land hunting and gathering traditional foods. Before heading out to the land the main components of the urban diet included flour, sugar, rice, carbonated drinks—with approximately 50% of calories from carbohydrates. In contrast, the traditional diet included kangaroo, fish, yams, honey, figs, birds, crocodile, turtle, and crayfish—with 5-33% of calories from carbohydrates. Participants had no access to non-traditional, store-bought food. As a result all showed improvements in insulin secretion and insulin action, two of the major metabolic defects in type II diabetes. So living a traditional lifestyle and eating traditional foods can lower diabetes risk factors, even short-term.

But what about the role of language? O’Dea makes no mention of Aboriginal language in the study. The Worroorran languages are moribund today but would presumably have been more vibrant 30 years ago when the study was conducted. The participants were an average of 54 years old, and they were out on the land with a single non-Aboriginal researcher. One imagines at least some Aboriginal language being used during this time. But even if O’Dea had measured language use, the point remains that just as in the Oster et al. study, language remains a proxy for traditional lifestyle. 


Other recent studies correlating language with wellbeing


While Oster et al. (2014) is the latest study on language and wellbeing to receive a lot of media attention, the research in this area has been growing steadily over the past few years. Some of this literature is reviewed in McIvor et al. (2009). I'll mention just a few studies here.

Rowley et al. (2008) found lower rates of mortality and cardiovascular disease among Aboriginal populations living a decentralized lifestyle away from urban centers. While the study did not consider the effects of language and culture, the authors conclude that "Conventional measures of employment, income, housing and education did not account for this health differential." The implication is that culture must play a role in accounting for the lower health risks among the decentralized populations, specifically "connectedness to culture, family and land." Again, language is mentioned here specifically.

Another recent study by Hallet et al. (2007) found that Indigenous language knowledge varies inversely with suicide rates across British Columbia communities. None of the other six cultural continuity factors considered in the study was a better predictor of suicide rates. In fact, youth suicide rates effectively dropped to zero in those few communities in which at least a third of band members reported a conversational knowledge of Indigenous language.

A study by Biddle and Swee (2012) examined factors associated with happiness among Australian Aboriginals, drawing on data from a large-scale social survey conducted by the Australian Bureau of Statistics. They find a positive relationship between language and wellbeing. Specifically:


"Even after controlling for a range of socio-economic variables, living on one’s homelands/ traditional country and undertaking harvesting activities is associated with a higher level of self-reported happiness for Indigenous Australians. So too were learning an Indigenous language and participating in Indigenous cultural activities."


Again, this correlation is not necessarily a causative relationship. It may simply be that happy people like to use their Indigenous language and live out on the land. But even an association between language and wellbeing is significant if it might eventually increase our understanding of what makes people healthy. 


Language is a health issue


Even if we can't yet show that language use causes greater wellbeing, the fact that a correlation exists should be enough for us to take the issue seriously. Indigenous language is not a magic bullet. In particular, Indigenous language will not cure diabetes. In the end we have to acknowledge that diabetes is not a cultural disease but a metabolic disease. Unless we acknowledge the role of diet in diabetes then no amount of cultural continuity will cure the disease. Increased consumption of traditional fatty foods may help, but only if also accompanied by decreased consumption of non-traditional foods like soft drinks and baked goods. That is, we need to recognize the nutritional value of indigenous foods, not just their cultural value. 

The relationship between language and wellbeing is likely complex and thus deserving of more study. Linguists have been notably absent in the studies I've mentioned here. Instead we've left the problem in the hands of public health researchers who may not grasp the subtleties of the linguistic issues -- such as the inherent problems with measuring language vitality. Collaborations between linguists and public health researchers are desperately needed. The 2014 Institute on Collaborative Language Research (CoLang) featured a course on Language and Wellbeing offered by a linguist (Alice Taff) and a health educator (Michael Young). And Colang 2016 will feature another course on this topic. Such cross-disciplinary collaborations will help us to better understand the role that language plays in peoples’ overall sense of wellbeing. 

If Indigenous language can make even a small contribution to overall wellbeing, then Indigenous language revitalization and maintenance is worthy of pursuing. The potential contribution of language and culture to health maintenance has already been recognized by the Public Health Agency of Canada. What they and others realize is that Indigenous language doesn't need to be a magic bullet or magic cure-all in order to have positive health effects, nor should we expect it to be. Given the skyrocketing costs of health care and the high rates of chronic disease among many Indigenous populations, even a small effect is valuable. Of course most of us already see an intrinsic value in Indigenous languages, regardless of any potential health effects. But not everyone shares this view. So next time someone questions the value of Indigenous language maintenance efforts remind them that Indigenous language is a health issue.


References


Biddle, Nicholas and Hannah Swee. 2012. The relationship between wellbeing and Indigenous land, language and culture in Australia. Australian Geographer 43(3): 215-32.


Hallett, D., M.J. Chandler and C. Lalonde. 2007. Aboriginal Language Knowledge and Youth Suicide. Cognitive Development 22(3):392–9.


McIvor, O., A. Napoleon and K.M. Dickie. 2009. Language and culture as protective factors for at-risk communities. International Journal of Indigenous Health 5(1):6-25.


O’Dea, Kerin, 1984. Marked improvement in carbohydrate and lipid metabolism in diabetic Australian Aborigines after temporary reversion to traditional lifestyle. Diabetes 33:596-603.


Oster, R. T., A. Grier, R. Lightning, M.J. Mayan, and E.L. Toth. 2014. Cultural continuity, traditional Indigenous language, and diabetes in Alberta First Nations: a mixed methods study. International Journal for Equity in Health 13(92). doi:10.1186/s12939-014-0092-4


Rowley, K.G. et al. 2008. Lower than expected morbidity and mortality for an Australian Aboriginal population: 10-year follow-up in a decentralised community. Medical Journal of Australia 188(5): 283-7. Online: http://www.mja.com.au/public/issues/188_05_030308/row10886_fm.html


Wolsko, C., C. Lardon, S. Hopkins and E. Ruppert. 2006. Conceptions of wellness among the Yup’ik of the Yukon- Kuskokwim Delta: The vitality of social and natural connection. Ethnicity & Health 11:345-63.

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Language and Wellbeing - Does speaking your Indigenous language make you healthier?

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What Ideas About Teaching Have Stuck with You? – ProfHacker - Blogs - The Chronicle of Higher Education

What Ideas About Teaching Have Stuck with You? – ProfHacker - Blogs - The Chronicle of Higher Education | The World of Indigenous Languages | Scoop.it
What Ideas About Teaching Have Stuck with You?
I love the list in this photo. The kindergarten teacher who asked her class what they wanted to learn about got a list of fantastic answers. I’m sure being asked that question so early in their formal educational process is something that will stick with them.

There are things that stick with me, too, as I think about my own education — both as a student and as a teacher. Like many of us, I could give a list of teachers who inspired me. What’s come to mind more recently, though (probably because a related issue came up at a meeting I recently attended), is something my colleague Ryan Cordell wrote on his site nearly four years ago: tht citation is about participating in an ongoing conversation and inviting others to join in. Plagiarism is a problem, yes, but it isn’t — or at least, it shouldn’t be — the primary reason we cite. In keeping with his own point, he notes that he got the idea from Blackwell and Martin’s “Technology, Collaboration, and Undergraduate Research.”

I’ll freely admit that I still haven’t figured out the perfect way to convince students, but I’ve been trying to take this approach to teaching they why of citation ever since I first read Ryan’s post.

No doubt there are small but important things that have stuck with you, too. So: What ideas — big or small — about teaching have stuck with you, and why? Let us know in the comments!

Creative Commons licensed photo by Flickr user “Eden, Janine and Jim”
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Swedish dictionary to give 'non-racist' tips - The Local

Swedish dictionary to give 'non-racist' tips - The Local | The World of Indigenous Languages | Scoop.it
Swedish dictionary to give 'non-racist' tips
Published: 23 Mar 2015 11:01 GMT+01:00


For the first time, Swedish dictionaries are set to recommend alternative words alongside expressions deemed racist or otherwise offensive.

Rising fears about integration in Sweden (16 Mar 15)
Swedish activists push for gender neutral toilets (10 Mar 15)
Neger (negro), zigenare (gypsy) and lapp (a derogatory term for an indigenous Sami person from Lappland) are among the offensive words that will be followed by the phrase "använd istället" (use instead) in the next edition of Sweden's official dictionary produced by Svenska Akademien (The Swedish Academy), due for release next month.
 
The recommended alternative expressions for the above words are svart (black), rom (Roma) and same (Sami).
 
Svenska Akademien is an independent cultural institution set up in 1785 by the country's former King Gustav III in order to advance the Swedish language.
 
Its dictionaries have previously noted which words in the Swedish language are currently considered offensive, but the organisation's books have never before suggested alternative expressions alongside them.
 
"I think it is good that people can actually get a tip of what can be used instead, a more neutral word," Sophia Malmgärd, a lingustic advisor at Språkrådet (Sweden's Language Council Swedish) a government agency with a focus on language policy told The Local.
 
She said that she hoped that the shift in approach by Svenska Akademien could help reduce casual racism in Sweden.
 
"It is a better service for the readers, because we do get a lot of people calling up and asking questions about certain words. The obviously offensive ones people know, but they don't always understand what they should choose instead. Which words are derogatory changes with time," she added.
 
Integration and immigration are hot topics in Sweden, which became the first European country in 2013 to grant automatic residency to Syrian refugees and has since seen asylum requests rise to record levels, which are still expected to reach about 90,000 in 2015. It is also experiencing an influx of Romanians and Bulgarians entering the country as EU tourists and then sleeping rough or in caravans around the nation.
 
Last week a survey by pollsters Ipsos commissioned by Swedish newspaper Dagens Nyheter suggested that more than 60 percent of Swedes believe that immigration is good for the country, but just ten percent agree that integration efforts are working well.
 
Speaking to Sveriges Radio on Monday, Professor Sven-Göran Malmgren who is editor in chief of the new dictionary said that Svenska Akademien's decision to offer alternative words alongside offensive ones was "affected by moods and debates in society".
 
He added that his organisation was set to study the impact of the shift in approach on readers.
 
"Words are always really important. This is about how one describes reality and this in turn can have different motives," he said.
 
The dictionary, which is the 14th edition by Svenska Akademien includes 13,000 new words and has also been adjusted to include a better gender balance when giving everyday examples to help explain the meaning of words.
 
One of the most talked-about new inclusions is the word 'hen', a gender neutral pronoun, a decision that made global headlines when it was announced by Svenska Akademiens decision last year, following years of debate.
 
"We wanted to make sure it wasn't just a fad," Malmgren told Sveriges Radio in July 2014.
 
"But now it's quite simple. It is a word which is in use and it is a word which without a doubt fills a function."
 
The new dictionary states that the word can be used when gender is unknown or irrelevant or as a third gender, for example when describing transexuals.
For more stories about Sweden, join us on Facebook and Twitter

The Local (news@thelocal.se)
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Africans, Not Westerns, Killing African Languages

Africans, Not Westerns, Killing African Languages | The World of Indigenous Languages | Scoop.it
OPINION

By Butare
Refer to Sam Kebongo's article, "Is language the major cause of Africa's woes?" (The New Times, March 19).

It is absurd that Africans blame everything on colonialism. Actually in many cases colonialists helped promote African languages. The nearest example is Swahili which was a lingua franca across East African region from the beginning of the 20th century.

Swahili used to be highly respected but gradually became a pariah in some areas such as Uganda, Rwanda and elsewhere. I learned that when Tanzanian soldiers overthrew Uganda's dictator Idi Amin in late 1970s, they got involved with various atrocities such as killing civilians and looting Buganda's property. Since then, the Tanzanian official language became synonymous with cruelty in Buganda Kingdom.

I do not know the genealogy of hating Swahili among Rwandans after the independence in 1960s, but before 1994, this language was linked to dishonest and trickery (Umuswayile was often used in reference to a liar). And this concept was a boon for the Habyarimana's divisive and tyrannical government to support its propaganda that Rwanda Patriotic Army was a band of bandits because the freedom fighters were mainly speaking Swahili.

In my opinion, its farfetched to blame Europeans for the stagnation of our languages.

A second example is Kinyarwanda: the Belgians developed its alphabetic and grammar and Kinyarwanda was widely taught in schools in parallel with French during colonialism. Today, both Swahili and Kinyarwanda are among African languages facing extinction not because of Westerners but the native speakers. And this is a unique phenomenon in the world. Elsewhere, say in Asia and Europe, people cherish their native language.

For instance, why should the East African Community Assembly use English? We should construct our own identity through speaking Swahili. Similarly, in Rwanda we should emphasise speaking fluent Kinyarwanda in all public spheres, and perhaps hiring translators if need be.

As Nelson Mandela said, "If you talk to a man in a language he understands, that goes to his head. If you talk in his language, that goes to his heart. Let us reclaim our hearts!"
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www.eng.24.kg - Kyrgyzstan » Omurbek Tekebayev: Kyrgyz and Russian languages may well exist simultaneously, according to Constitution, and not interfere with each other

www.eng.24.kg - Kyrgyzstan » Omurbek Tekebayev: Kyrgyz and Russian languages may well exist simultaneously, according to Constitution, and not interfere with each other | The World of Indigenous Languages | Scoop.it
Omurbek Tekebayev: Kyrgyz and Russian languages may well exist simultaneously, according to Constitution, and not interfere with each other
23/03/15 12:24, Bishkek – 24.kg news agency, by Darya PODOLSKAYA
"Kyrgyz and Russian languages may well exist simultaneously, according to the Constitution, and not interfere with each other," leader of the parliamentary Ata Meken faction Omurbek Tekebayev said to 24.kg» news agency.

According to him, the Russian language doesn't prevent the development of state language. "On the contrary, they (the Russian and Kyrgyz) complement each other and there is no need to review the status of the first," he said.

Omurbek Tekebayev said that there can't be any changes to the Constitution, because of the moratorium till 2020.

Today the head of the National Commission on State Language Egemberdi Ermatov told reporters that a group of scientists proposes to abolish the constitutional status of the Russian language as official. However, he didn't mention any name of this group of scientists.
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AIIC announces changes to language classification procedure

AIIC announces changes to language classification procedure | The World of Indigenous Languages | Scoop.it
Specific language pairs to be listed in applications for admission and language reclassification.

AIIC
Published: 15 hours ago
active-languages , admissions-procedure , interpreter-directory , language-classification , passive-languages


The 2015 AIIC Assembly approved an amendment to the association's regulation on admissions and language classification. According to the new provisions, applications are to take into account specific language pairs, with each pair defined as “a discrete unit composed of one source and one target language." The target language is to be qualified as either A or B, and any language not listed as a target language will automatically be classified as C.

The resulting level of detail should serve to make the particulars of a member's language combination as it appears in the AIIC Directory clearer to conference organizers and other users while maintaining the traditional A-B-C categories (see below).

The new regulation will also apply to member requests to add a language or reclassify one already listed in their combination.

For further information please refer to Article 11 of the Regulation governing admissions and language classification.

A The interpreter's native language (or another language strictly equivalent to a native language), into which the interpreter works from all her or his other languages in both modes of interpretation, simultaneous and consecutive.
B A language other than the interpreter's native language, of which she or he has a perfect command and into which she or he works from one or more of her or his other languages.
C A passive language of which the interpreter has a complete understanding and from which she or he works.
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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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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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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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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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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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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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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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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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Megan Fore's curator insight, March 9, 12:47 PM

This link has to do with the code of translations that have recently been talked about in France. This can be helpful in the future, because it will affect the way that I speak to native French people once I'm there.

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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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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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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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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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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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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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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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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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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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Curated by Charles Tiayon
Translator,

Senior Lecturer and Researcher in Translation Studies, Terminology and Lexicography

Council and Conference Committee member of the International Association for Translation and Intercultural Studies - IATIS (http://www.iatis.org/)