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Africa: Shakespeare and Africa | TheAfricanStar

When I was asked to write the programme notes for the Royal Shakespeare Company’s production an African Julius Caesar at Stratford-upon-Avon, I tried to imagine what it would be like. My first image was of African actors struggling to be like Romans speaking quaint 16th century English. It would be admirable but unconvincing. Black skins beneath white masks I had thought. An African Caesar would be almost as awkward as a European Othello.

I could not have been more wrong. It was as if the play was written for those actors. Every gesture and intonation is African. So are the political themes: noble ideals leading good men to bloody murder, the coup against a tyrant followed by the falling out of the conspirators, petty jealousies, sly duplicity and secret plotting. All these themes have haunted African politics for half a century. Here are Idi Amin, Nelson Mandela, Robert Mugabe, Laurent Kabila and Colonel Gaddafi. Ashanti togas and wrap-around lappas make it even more authentically African as if the play was about a recent coup in Africa. An all European cast could only to the play as a re-enactment of ancient history. This African production is a news story.

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UN Careers - jobs in this network (Translators, Revisers, Editors, etc.)

UN Careers -  jobs in this network (Translators, Revisers, Editors, etc.) | Metaglossia: The Translation World | Scoop.it

Vacancies in this network: Translators, Revisers, Editors, etc.

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Galaxy S6 vs iPhone 6

Galaxy S6 vs iPhone 6 | Metaglossia: The Translation World | Scoop.it
SMARTPHONE - A quelques heures de la présentation du Galaxy S6, tout Samsung croise les doigts pour que le dernier smartphone maison fasse un effet boeuf. Conçu comme un produit haut de gamme, il doit lui permettre de redevenir un vrai ...
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Acerca de la nomenclatura de las 2.019 calles de la ciudad de Ambato

Acerca de la nomenclatura de las 2.019 calles de la ciudad de Ambato | Metaglossia: The Translation World | Scoop.it
De todas estas calzadas, 1.904 no cuentan con el sustento técnico que justifique el por qué de sus nombres. La gente de todos modos los utiliza como referentes para ubicarse.

Pedro Reino Garcés, historiador/cronista oficial de Ambato

Por invitación de la Dirección de Cultura de la Municipalidad de Ambato, el viernes 6 de mayo de 2011, con el Coordinador de la Alcaldía y funcionarios, se acordó remitir un informe sobre aspectos críticos y de desorden relacionados con la nomenclatura de las calles urbanas.

Para poder cumplir el cometido se nos entregó un material impreso de 68 páginas, bajo el título de Ordenanza que regula el sistema Alfa – numérico de nomenclatura para las vías de la ciudad y sus obras de interés público.

De igual modo, se nos hizo llegar un material digital  que contiene información biográfica y bibliográfica como soporte de la denominación de las referidas calles. Esto está bajo el nombre de Diccionario de Nomenclatura.

En 4 hojas iniciales, constan las razones y las ordenanzas que admiten que “el 18 de noviembre de 1993, el Concejo Cantonal aprobó la ordenanza de aplicación de la nueva nomenclatura de la ciudad de Ambato y sus parroquias, que resulta igualmente caduca”.

Esto, porque venía funcionando una ordenanza del 3 de octubre de 1957. Hay disposiciones y resoluciones desde 1993 y se concluye en que queda discutida y aprobada la nueva ordenanza el 27 de julio de 2004, con firma y rúbrica del alcalde, del vicepresidente y de la secretaria del Concejo Cantonal.

El sistema propuesto, según la última ordenanza, divide a la ciudad en 27 zonas, y se explica que “las calles de cada una (de las zonas) tienen una temática específica”.

El fundamento para ponerles nombre está contenido del siguiente modo en el Considerando: “Que el Concejo Cantonal en diferentes fechas expidió ordenanzas  particulares tendientes a perpetuar y honrar la memoria de ilustres visitantes, ciudades relevantes y hombres ambateños que se han destacado  y contribuido al desarrollo material e intelectual de la ciudad”.

En relación con este Considerando, que se infiere como aplicable a la ciudad, y es excluyente para las cabeceras parroquiales, no hay relación con las 27 zonas, ya que no solamente aluden a los 3 tópicos: Ilustres visitantes, ciudades relevantes y ambateños destacados. Hay 24 fuera del considerando.

En lo que tiene que ver con los visitantes ilustres, en mi opinión, no hay razón para que Ambato les otorgue perpetuidad, debido al carácter subjetivo del  insigne personal. Además, hay muchos que pasaron de modo no oficial.

Cosa que tampoco se aclara. Es un argumento falto de autoestima,  con que se maneja la trascendencia, que significa en nuestra cultura, la re-denominación topográfica.

¿Sería por esto que no aparece este tópico entre los 27 propuestos?

En relación con los aplicados a las 27 zonas, hay redundancia y falta de clasificación sistematizada, en la propia estructura.

El problema se agrava por la falta de correspondencia y de sustento racional entre la denominación de la calle y el respaldo contenido en el llamado Diccionario de Nomenclatura, que lo diré enfáticamente, es vergonzante para la ciudad.

Según el documento estudiado, hay 2.019 denominaciones de calles y avenidas. Es decir, que debemos tener igual número de calzadas, salvando el caso de que se pueden disminuir en poquísima proporción porque algunas vías catalogadas en zonas de tópico designativo diferente, se prolongan a barrios y ciudadelas de otra temática, en donde, por falta de criterio técnico estructurativo, se vuelven a mencionar.

De esta realidad se desprenden 2 aspectos graves en estas faltas de correspondencias: Si tenemos 2.019 nombres en la nomenclatura, debe haber el mismo número en las explicaciones del diccionario de la nomenclatura.

Lo que contiene en realidad el Diccionario es 115 explicaciones  supuestamente con fundamento.  Falta  saber las razones de 1.904 denominaciones que no tienen respaldo teórico.

En segundo lugar, la tragedia y la vergüenza, que no solo es municipal, sino de nuestra huella cultural, diré que del análisis que he realizado, por ejemplo se han puesto nombres a las calles bajo el tópico de “ríos del Ecuador”. Así hay 43.

Pero de las 5 explicaciones que aparecen en el Diccionario ni una sola tiene que ver con el tema, donde, además, como ríos se menciona a Atahualpa, Miguel de Cervantes, Los Chasquis y Jorge Jácome Clavijo. Y de una vez diré, que tampoco hay respaldos en el Diccionario  para que se sepa quién fue Jorge Jácome ni Miguel de Cervantes; así como no hay nada que explique sobre Atahualpa, ni Los Chasquis.

Puedo añadir tópico por tópico mi trabajo de revisión, pero no viene al caso para este informe.
Este aspecto debe guardar relación entre los Considerandos de la ordenanza, con el criterio de la zonificación.

Hay 27 zonas y 3 tópicos en el Considerando: ilustres visitantes, ciudades relevantes y hombres ambateños que se han destacado.

Hemos dicho ya que esto se reduciría a 2 ámbitos: nombres de ciudades relevantes y ambateños destacados. Estarían fuera de estas razones por lo menos 20 tópicos.
En realidad estos deben ser replanteados, pues tenemos nombres  extraños a nuestra identidad, que más bien parecemos pueblo de memorias erráticas y errantes.

¿Cuáles son las consideraciones para ponerle a una calle el nombre de un “extranjero ilustre para el Ecuador”? Hay demasiada subjetividad, e insisto, no hay respaldo.

Está Abel Barona, Alcides Naranjo, junto a Monti, a Hideyo Noguchi o a Jodoco Ricke, etc.
Y los 5 nombres que aparecen como personajes universales son explicaciones sin asidero al tema.
En este tópico hay 87 designaciones, en mi criterio, totalmente incoherentes con el contexto de ser identificativos para una calle.

Resulta una suerte de identificación del realismo mágico, por decir lo menos. Los mismos comentarios sobre el tópico Periodismo, primera imprenta  y obras de Juan Benigno Vela.
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Funding for app to support language revitalisation

Funding for app to support language revitalisation | Metaglossia: The Translation World | Scoop.it
Indigenous language classes at Dubbo West Public School: Diane McNaboe, teacher of Aboriginal language and culture, with Bryson (left), Lily and Thomas singing a song. Photo: Peter Rae
Translations between the Wiradjuri and English languages - there will soon be an app for that, and the Aboriginal Language and Culture Nest at Dubbo will play a part in its development.

NSW Aboriginal affairs minister Victor Dominello on Sunday announced $185,000 in funding for the development of an app to support the maintenance and revitalisation of five Aboriginal languages in NSW.

He said the app, through mobile devices, would provide audio recordings of commonly used words and phrases in the languages of Bundjalung, Gamilaraay/ Yuwaalaraay/ Yuwaalayaay, Gumbaynggirr, Paakantji and North West Wiradjuri.

"The content of the app will be determined by communities associated with the Aboriginal Language and Culture Nest sites established in 2014," Mr Dominello said.

"Aboriginal students who have the opportunity to learn traditional language are often more engaged in the classroom - helping them to build a stronger sense of individual pride and cultural identity.

"The sustainability of remaining Aboriginal languages will be compromised if we do not make a long-term investment to train more people to teach traditional languages.

"That's why, through OCHRE: the NSW Government Plan for Aboriginal affairs, we've made a significant investment to revitalise the teaching of language and this initiative will help to bolster the work of the five Aboriginal Language and Culture Nests.

"The Aboriginal Education Consultative Group, the Board of Studies, Teaching and Educational Standards and the Department of Education and Communities will work with the five language nests communities to develop a customised app during 2015.

"A language app may contain word matching and text translation games where learners look at an image or listen to an audio recording.

"It may also be used to identify the written form of the word or to translate phrases between an Aboriginal language and English.

"Once developed, the app will enable knowledge holders across the five nests - which include Aboriginal community elders, language teachers and students - to work collaboratively to learn and record traditional language."

It comes as language program coordinator at Dubbo Diane McNaboe reported of successes on a day where she taught a Dubbo West Public School class how to sing Gugubarra wibiyanha madhandha (that's Kookaburra sits in the old gum tree) in Wiradjuri.

An estimated 108 Indigenous languages in Australia are at risk of extinction, but Wiradjuri is not one of them.

"It is flourishing," Mrs McNaboe said.

For 20 years she had been pushing for languages to be taught, and finally she was starting to see a "big breakthrough".

Last year 49 students graduated from a new course at TAFE Western with a certificate 11 in teaching Aboriginal language.

The Wiradjuri nest is part of the NSW government's plan to revitalise Aboriginal languages.

There are five nests, based at Coffs Harbour, Dubbo, Lightning Ridge, Lismore and Wilcannia, each with as many as 30 schools.
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Internship enhances real-life skills

Internship enhances real-life skills | Metaglossia: The Translation World | Scoop.it
Since August 2014, I have been an intern with Courtney Strong Inc., utilizing a number of skills from undergraduate school, graduate school at Bard CEP, and gaining new skills on the job.

The internship

Courtney Strong Inc. is a marketing communications firm based in Kingston and Washington, D.C. Since its founding in 2006, it has been a leader in clean energy and higher education marketing, having clients such as New York State Energy Research & Development Authority (NYSERDA), the Institute for Building Technology & Safety, the George Washington University, SUNY Orange, SUNY Ulster, the Town of Red Hook, the Center for Resource Solutions, and the Solar Energy Consortium.

The internship was initially planned to be focused on a life cycle assessment (LCA) project that Courtney Strong Inc. had been invited to propose for an aquaponics company. My role was to conduct research, outreach and look for partners and potential funding, as well as work on the project proposal.

I also took on additional tasks, such as researching municipal officials in the towns of the mid-Hudson region and NYSERDA renewable energy contractors, with a focus on those providing service in the mid-Hudson Valley, so that Courtney Strong Inc. could add contact information for these entities to facilitate outreach on opportunities available through NYSERDA (funding for energy efficiency improvements, renewables and technical support). Additionally, I joined a project for the Catskill Center for Conservation and Development. We are working on a Google Earth map of tourist resources available in the Catskill Mountain region that will be available online and available on a computer in the Catskill Center’s Erpf Gallery.

Skills utilized during internship

I found this internship opportunity through the help of Bard CEP faculty and staff. I received academic credit for it through my master’s program in environmental policy. More than that, however, I brought skills from Bard CEP to the internship.

Skills developed at Bard CEP that were utilized during my internship at Courtney Strong Inc. include the following: knowledge of how GIS programs work (and how to add attributes), communications skills and editing and writing (in particular, the skill from our science classes focusing on removing jargon and instead using clear, meaningful words).

Talking with people I don’t know was a skill slightly developed at Bard that my work at Courtney Strong Inc. developed significantly. I developed it by first joining phone conversations with co-workers and LCA experts we were interviewing to be the LCA expert for the project. Then, I led some of the phone calls with LCA experts, asking the questions that had been asked in previous conversations and letting them know about the vision behind our project and about Courtney Strong Inc.’s envisioned role in the project.

New skills gained on the job

New skills gained during the internship include a number of computer skills that are relevant to the practice of environmental policy problem solving:

•How to get a hyperlink for an image on a website so that I could link, not only to the website, but specifically to an image.

•How to use salesforce

•How to use Constant Contact

These are important Web tools for the business world. Salesforce can be used for project management and keeping track of tasks within projects and contacts that are involved in a project. Project management skills are great skills for any person, but salesforce is a popular business tool for project management. Constant Contact is useful for various types of outreach, including environmental outreach. When using Constant Contact, you can keep track of the groups you need to send emails to. Courtney Strong Inc. uses Contstant Contact to email a number of different industries about events they are holding for their work as a NYSERDA subcontractor and for their higher education sector clients.

Conclusions

The synergy between my internship with Courtney Strong Inc. and Bard CEP, along with the skills utilized and improved by both, led to a rich internship experience. The skills I have gained, while gaining work experience, will be useful if I continue working in the environmental field, or if I change my career path.

Emily McCarthy is a student at the Bard Center for Environmental Policy. Sustainably Speaking is written by students, staff and faculty of the center.
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China’s Translation Norm on Terminology of Imported Wines(Part.1)::wines-info

China’s Translation Norm on Terminology of Imported Wines(Part.1)::wines-info | Metaglossia: The Translation World | Scoop.it
Wines-info.com, one of the most authoritative wine information websites in China
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DEAR READER: Linguistic malfeasance in the shortest month - Columbia Missourian

DEAR READER: Linguistic malfeasance in the shortest month - Columbia Missourian | Metaglossia: The Translation World | Scoop.it
COLUMBIA — The stunted little month of February surprisingly was loaded with linguistic malfeasance.

For example:

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 "To conference" popped up in a legislative proposal to create opportunities for medical
students to chat with professionals about rural health issues. Or at least we think that's what it meant. We spent considerable time on the Interactive Copy Editing desk — more fondly called the ICE desk because we are cool — trying to decipher its meaning. Despite the considerable brain power of the people who labor there, we couldn't quite figure out how "to conference." It sounds painful, and we hope we don't need to sort it out again, even if the concept of better rural health sounds like a valuable idea.
"Lensed" made its appearance in a blog column by a Los Angeles writer in a magazine contest entry. Again, it took a bit of sleuthing to figure out the writer was trying to let readers know where a particular movie was shot. I suppose it makes sense, but good writing calls for clear writing, and turning the noun lens into the verb "lensed" doesn't seem to meet the standards.
"Heals" for a story about dressy shoes evoked an a mental ouch, so perhaps the writer had sore tootsies from wearing stilettos. One hopes the blistered heels heal soon.
An email notice from MU about school being closed because of the snowfall on Presidents Day provided a laugh out loud moment. Many employees were freed up for the day, but all "situationally critical" personnel were required to be working. I'm pretty sure the email referred to medical and power plant personnel, and other such vital folks, but those of us who toil to produce the ColumbiaMissourian.com website and its sister publication, The Missourian, also reported for work, as did journalists at the radio and television stations. We thrive on deadlines and adrenaline rush that comes with it, but the new title of "situationally critical" boosted our egos.
Clean, crisp typeface

Thanks to some staff shuffling, now I'm hanging around the print desk more than I'm at the ICE desk — a distance of about 20 feet in the newsroom — but a world apart in functionality, even if the two crews work closely with each other. The print desk gig is not new for me, after all that was the only game in town before we joined the digital spin with an online-first philosophy.

It's been a fun challenge to return to the world of points and picas and design philosophies and typefaces. And, it was fun to learn via NPR that Sweden now has a national typeface. In the tradition of Swedish design, Sweden Sans is a minimalistic as the popular furniture style made by Ikea. 

"The Scandinavian tradition is pretty humble, easygoing and clean," says Stefan Hattenbach, one of the designers of the new Sweden Sans. "Less is more, you could say." 

The Swedes even have a word for it: lagom, which Hattenbach describes as meaning "not too much and not too little."

Recommended reading

In the Personal History feature in the Feb. 23 edition of The New Yorker, readers are provided a glimpse into the venerable magazine's editing process. Mary Norris in "Holy Writ" explains in elegant details about her long-time affiliation with the publication as a copy editor. She offers a homage to the serial comma and why The New Yorker clings to it even as other publications have wiped out that pesky extra punctuation mark. Just as fascinating is the name dropping and the pleasures of editing John Updike, Pauline Kael, Mark Singer and Ian Frazier. And she gets paid for it. If, like me, you are a fan of The New Yorker, you'll definitely want to find this column. 

There were seven participants and seven errors reported in the Show Me the Errors contest in January. The winner for the month is Matt Wilkinson. As the contest's winner, he will receive a Missourian T-shirt and a copy of "My Bookstore."

We invite you to join in the contest by filling out the entry form that can be found at the bottom of every article. If you find any errors in ColumbiaMissourian.com's content, go to the entry box at the end of every article, type in the information and send it along.

We'll take it from there, and your name will be entered in the monthly drawing for the contest winner.

Maggie Walter is an associate professor at the Missouri School of Journalism and an interactive news editor at ColumbiaMissourian.com.   

 


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Presenting the message of Qur’an in simple English

Presenting the message of Qur’an in simple English | Metaglossia: The Translation World | Scoop.it
By Dr Tauseef Ahmad Parray

It is true that a numerous English translations of the Qur’an appeared in the 20th century. This trend continued in the new millennium and many translations were published. From India too there have been some significant contribution in this field of Qur’anic studies.
All the new translations owe a great deal to those published before, but the objective—and the bases for the motivation—of Prof Kidwai’s effort is to promote a wider readership of the Qur’an among English speaking readers. Kidwai is a well-known author of many works on the Qur’an and Islam. The work under review is actually an extension of his previous works. Around 70 English translations of the Qur’an, according to Prof Kidwai, are currently available. But they are addressed mostly to specialist readerships, presupposing and taking for granted some background knowledge of comparative religion, theology, history, geography, and of Qur’anic Arabic terms.
Kidwai’s emphatically points out that the present work is neither the literal meaning nor an English translation of the Qur’an, and in his own words: “The present work is not, strictly speaking, an English translation of the Quran. It attempts to present in simple, fluent English the paraphrase of the meaning and message of the Qur’an. …[T]his is a modest attempt at presenting the meaning and message of the Qur’an in a clear, easy to understand language, supplemented with brief explanatory notes especially for those [who are] new to the Qur’an and Islam”(pp.xi-xii)
To assess and evaluate this argument, I am here presenting, in a comparative way, some selected verses (which are, in some ways, debatable and “variedly” translated verses). Such verses are related to Sura (2:233; 3:159; 42:38), Ulil amr (4:59), Qawamun (4:34), men and women as Libas for each other (2:187) jihad (9:20), Mi’raj/Isra (17:1), Riba (2:275), Prophet ‘Isa’s crucifixion/ raising up (4:157-8), regarding Makr/ plotting (3:54), chastity (24:31), etc. with 3 famous and most widely read English translations of Qur’an, Abdullah Yusuf Ali’s The Holy Qur’an (1977), Marmuduke Pickthall’s Holy Qur’an (1992) and Abdul Majid Daryabadi’s The Glorious Qur’an (2001).
This comparison, on one side, shows that there are both serious as well as minor differences, and sometimes similarity, between Kidiwai’s and other three translations and on the other, it reveals the uniqueness of his effort. For example, 4:34 (“men are the protectors and maintainers of women”; “and (at last) beat them (lightly)” is translated by Kidwai same as that of Yusuf Ali, while Pickthall’s use “incharge” instead of “protectors”. Similarly, 2:275 (“those who devour usury”) is translated same by all of them, except Pickthall, who uses “shallow” instead of “devour”. There are many other such examples of minor and major changes/variations in the translation as well as of similarity between these translations. There are many other such examples of minor and major changes/variations in the translation as well as of similarity between these translations. Moreover, Kidwai translates Rabb as Lord (1:2); Ruh as spirit (70:4) and in 78:38 the spirit (the angel Gabriel); Nur as light (24:35-6): Taqwa as Fear of God (59:18-19). Kidwai occasionally adds parenthesis—to make clear the meaning of some terms and phrases: e.g., “So repent to your Creator and kill yourselves (the wrongdoers among you)” (2:54); “Do they (these Hypocrites)” not know even this much” (2:77); “(The guided ones are) in houses (mosques) which God has allowed to be raised for mentioning His name” (24:36).
In sum, keeping in view the other features of the work as well, especially the brief explanatory notes, bibliography, and the extensive subject index, it may be said that Kidwai’s translation clearly validates and rationalizes its title. It also justifies his claim that it is not a ‘literal’ English translation, but is the “paraphrase of the meaning and message of the Quran” presented in simple and fluent English.
—The author holds a PhD in Islamic Studies from AMU.
Feedback: tauseef.parray21@gmail.com
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Microsoft adds support for new languages in OneNote training courses

Microsoft adds support for new languages in OneNote training courses | Metaglossia: The Translation World | Scoop.it
The OneNote team is looking to assist schools and teachers in particular, even further with OneNoteforTeachers.com. This new site is being offered exclusively for educators in various academic endeavors.

Visiting the site, educators will find tons of interactive guides, also available in five common international languages: Spanish, Portuguese, Simplified Chinese, French and German. The guides are designed to help OneNote users master the suites robust tools for free and in most instances, under an hour.



"Since launching the site, we have seen great engagement from the educator community with average site visit times spanning at least the length of one guide and sharing of this resource on LinkedIn, Twitter, and blogs! We are heavily investing in making OneNoteforTeachers.com even better, with translation of both the site and guides into additional languages. We are also creating a companion set of interactive OneNote guides for students." - OneNote team



The courses cover introductions to the suite, advance scenarios based on teacher feedback, interactive content, and built-in sharing capabilities. Check out the embedded interactive guide above to learn more about OneNote for Teachers.
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Who Is Killing Our Languages? | Devanoora Mahadeva

Who Is Killing Our Languages? | Devanoora Mahadeva | Metaglossia: The Translation World | Scoop.it
The SC judgement giving English supremacy in primary education is the death knell for our mother tongues
DEVANOORA MAHADEVA

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What does one say, who does one ask when 22 Indian languages—all of them recognised by the Constitution and an assortment of minority languages besides—lie inert, their legs lopped off by a recent Supreme Court judgement? While the debate about medium of ins­t­ruction was in progress, the newspapers reported a judge as saying, “A Supreme Court judge from Japan was in Delhi, and he spoke in English. No one would have und­erstood him if he hadn’t spoken in English. Even China, which has conservative ideas about language, is opening up to the possibilities of English.” This sounds a bit like the Kannadiga long years ago, who having returned from an England visit, commented, “Incredible! Even little children in that country speak English.”

If only the judge had pondered a bit, he might have got to know about Japan’s language policy, and realised that Japanese is the language of ins­truction in almost all schools, colleges and institutions of higher learning there. It might have become apparent to him that in China, the languages of instruction are the mother tongue of Mandarin, and for the ethnic minorities Mongolian, Tibetan and Korean. The country is spending heavily to teach English and Spanish but only as languages, and only so that it can expand its empire.

The Scandinavian and G-8 countries, besides other ind­ependent regions, employ the mother tongue as their nat­u­ral medium of instruction even in higher education. All over Asia, it’s the same. In some places, they make marginal changes, but that’s it. In Malaysia, the colonial language of instruction is now being replaced by the mother tongue. The national schools teach in Bahasa Malaysia, while the regional schools use Chinese and Tamil to teach even maths and science. But in India, only the Tamils beat their breasts. Had their language grown as a medium of instruction, ours could have too. The mother tongues of India are pathetically begging for a place, at least in primary education.

To sum up, no independent nation has killed its mother ton­gues and embraced some other language. Some poor countries, crushed by internal problems, still hold up their mother-tongue medium of instruction as a symbol of their sovereignty. The practice across the world is to keep the mother tongue as the language of instruction, and study other languages as languages, and grow. So what is wrong with India? We might have got freedom from physical slavery, but perhaps we aren’t cured of our psychological slavery yet?

Today, the world is driven by “development” and competition. Even from this perspective, China, Japan, Korea and Thailand, countries in our vicinity with some complexity and diversity, are striding ahead. It is possible a connection exists between education in the mother tongue and their pace of development. When common education is provided in the mother tongue, skills and talents emerge from every nook and cranny of a populace, and the nation is enriched. Gainful, skilled activities thrive in every household. Why isn’t this apparent to our legislature, executive and judiciary? Why isn’t this apparent to the globe-trotting IT-BT folks, even from their profit perspective?

This is no inscrutable matter. India has overcome its practice of denying education to the Shudras, and is now talking about universal education. But it has incorporated into its education diseased caste and class divisions, and retained the discrimination and exclusion natural to its four-fold social hierarchy.

 
 
The infection has spread or why have an education system where communities are divided like at ritual meals?
 
 
The Kothari Commission on Education had warned in 1963-64 that education, if it wasn’t common, would create deeper social divisi­ons. Yet, India is practising a discriminatory educat­ion policy. What does this tell us? Perhaps India can’t sleep in peace if it isn’t practising discrimination and exclusion? We have the infection of slavery on the one hand, and the infection of class and caste on the other. These must also have spread to the legislature, executive and judiciary. Thus, we have this education system where communities are separated, like at ritual meals (in a practice described as panktibedha in our languages). We lose out because we don’t realise that the biggest education for India would be for children of all castes, communities, religions to mix when their minds are still fresh and receptive.
Of course, the quality of government schools is declining everyday. We are looking for explanations elsewhere. If common, neighbourhood schooling, with mother tongue as the medium of instruction, is implemented, the poor standards automatically give way to excellence. It is like this: in posh neighbourhoods, the quality of utilities is high. Water and power supply is not disrupted, like in the poor neighbourhoods. Achieving excellence in schooling calls for no extra training, no amenities. Because of unequal education, with no access to a common, neighbourhood education in the mother tongue, village children, street children and children from the oppressed communities are dropping out of school. Our half-hearted, discriminatory education system practises ‘inclusive exclusion’. It flings aside deprived children in such a way that they can never get up and go anywhere again. English is colluding in this, and serving as a big filter.

Looking up to the judicial system isn’t helping, and our hopes and aspirations are fading. In its order on the medium of instruction, the SC has mixed up freedom of expression with freedom to choose the medium of instruction, and stretched it to fraying point. When freedom is stretched this way, doesn’t it become licentiousness?

The language a child learns naturally from its environment is its mother tongue. Our plight is that we are still debating this definition. Anything can happen in a situation like this. And a lot is happening.

The Supreme Court has ruled that the right to choose the med­ium of instruction lies with the child, and the parents. But when does choice arise? When 2-3 opti­ons exist. When only one exists, where is the question of cho­­ice? The basic understanding of education is that it moves from the known to the unknown. Our courts should have paid attention to this aspect at least. After a child has learnt reading and writing in the known language of its environment naturally, then only the question of formally learning a second language comes up. In post-primary education, wherever necessary, the language of instruction could have been revie­wed. This is the wisdom of education. Our courts have destroyed it.

When the states were formed on a linguistic basis, our Constitution makers foresaw the dangers of majority state languages behaving like bullies and stifling other mother tongues coming under their wing (for example, Tulu, Urdu, Konkani, Marathi, Tamil, Telugu and Kodava in Karnataka), and so created strong, sword-like laws to protect minority languages. But these very laws are now helping to murder all regional languages, including min­ority ones. It truly looks like we have no hope of survival. A man can’t deceive anyone as much as he can deceive himself, Gandhiji said. I despair every time I am reminded of this. The SC judgement on medium of instruction in primary education is a solid example of such self-deception, isn’t it?

But we have to confront this problem. This is not just a problem of language. It concerns the freedom, sovereignty, unity and future of India. This is the time for the first citizen of India to look into the plight of our languages. The multitudes who constitute our republic hope he will use his experience, sagacity and wisdom to advise our governments appropriately. This is a time of despair, because the legislature, executive and judiciary are taking positions detrimental to the nation’s future.

If we mean what we say in our Constitution, the Centre, in consultation with the state governments, must arrive at a lan­guage policy that embraces all castes, classes and communities. India deserves an education system that treats everyone equally, and provides fair opportunities. We must not allow the egalitarian dreams of our Constitution to be des­troyed by an education system that thrives on disc­r­i­mination. Education is nothing if it displays no idealism and compassion. It’s now up to our president to take a bold, cou­rageous stand, and dispel the darkness looming on our future generations. India’s young deserve a better, brighter future.

(Kannada writer Devanoor Mahadeva’s award-winning 1990 novel Kusumabaale is now out in English, OUP.)
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Germany Plans to Republish 'Mein Kampf' | VICE | United States

Germany Plans to Republish 'Mein Kampf' | VICE | United States | Metaglossia: The Translation World | Scoop.it
Earlier this week, Germany's Institute for Contemporary History (IfZ) announced details of its plan to publish the first local German edition of Adolf Hitler's Mein Kampf since World War II. Scheduled for release in January 2016, the IfZ sees its project as a scholarly work, picking apart and pointing out the flaws within the ideological basis of Nazism. It will add over 1,250 pages of academic critique (and 4,000 annotations) to Hitler's original 748-page text, which first appeared in 1925 in the aftermath of the then-prisoner's failed 1923 Munich Beer Putsch uprising.

The government of the Free State of Bavaria, which holds the book's copyright, has blocked publication of the notorious tome in Germany for the past 70 years, but they never actually instated a law banning it. The German Supreme Court ruled in the 1980s that the possession and sale of the millions of copies printed before the war was perfectly legal (although Bavaria still gets to restrict access to copies in public reference collections). Instead, they have restricted new editions locally and tried to block copies internationally and online using their ownership of the book's copyright, which was seized along with many other Hitler assets in 1945. But as of December 31, 2015, the state's copyright will expire.

Still, the expiration doesn't mean that new editions will sail into the public sphere unopposed. State officials and citizens alike have for years been examining ways to either create a new legislative ban or to block the book's publication under national anti-Nazi and anti-defamation laws upon the expiration of the old de faction injunction. Even bodies that once supported controlled, scholastic editions like the IfZ's have now jumped on the opposition bandwagon, which makes it likely that sometime in the next couple of years we're going to see a legal or legislative spat over whether or when Mein Kampf can be banned outright in Germany.
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Shanghai maths book to be exported to UK - Headlines, features, photo and videos from ecns.cn|china|news|chinanews|ecns|cns

Shanghai maths book to be exported to UK - Headlines, features, photo and videos from ecns.cn|china|news|chinanews|ecns|cns | Metaglossia: The Translation World | Scoop.it
"One Lesson, One Exercise (yi ke yi lian)" on different subject areas are pictured in Shanghai on Feb. 26, 2015. (Photo/xinmin.cn)
A famous supplementary textbook on maths from Shanghai will soon be published in the UK this year, as part of the country's efforts to learn from the city's world-class mathematics teaching methods.

The English version of the book "One Lesson, One Exercise (yi ke yi lian)" will be designed on the base of the original Chinese version and integrate with the local curriculum as well.

The Chinese version of the book has been an essential part to the teaching and learning process for many Shanghai teachers and students for some 2 decades.

UK's education authorities have started to learn from Shanghai's maths teaching since last year, as the city is one of the top performers in the Program for International Student Assessment (Pisa) rankings.

Later this February, 29 maths teachers in Shanghai will also visit selected primary schools in the UK to share their teaching techniques.
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Sale a la luz una edición definitiva de “Nuevos Versos y Canciones”

Sale a la luz una edición definitiva de “Nuevos Versos y Canciones”

A partir de un viaje a la localidad francesa de Charleville -lugar de nacimiento de Arthur Rimbaud (1854-1891)- el escritor y editor Juan Arabia presenta la edición bilingüe de Nuevos Versos y Canciones, un minucioso trabajo de traducción donde por primera vez quedan al descubierto las imprecisiones de otras traducciones al español de la obra del padre de la poesía moderna.
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Publicado por la editorial Buenosaires Poetry en la colección “Abracadabra”, el libro reúne los versos escritos por Rimbaud en París, Bruselas y otros lugares no registrados hacia 1872, en una bella edición ilustrada por la diseñadora gráfica Camila Evia a través del sitio Doppelganger. 

¿Cómo se te ocurrió hacer esta traducción? 
Hasta que hice el viaje a Charleville no tenía pensado traducir a Rimbaud. Al llegar, empecé a ver y entender mucho más de lo que pasa en su poesía; a la distancia, parece que se trata de un autor complejo, pero cuando ves donde vivía te das cuenta que no es así. Cuando leés su primera época te da la impresión, por ejemplo, de que es un autor con mucho conocimiento de botánica, que sabe mucho de flores, pero en Charleville todo el mundo sabe de flores, es común para ellos. 

De Charleville a París hay 230 kilómetros, es un camino completamente rural, son muchas comunas con un montón de castillos. Esas son cosas que aparecen todo el tiempo en su obra. Exceptuando su parte más alquímica, o sea los libros que leyó a escondidas de su madre, la mayoría de sus textos son entendibles para los que nacieron ahí. 

Igual no fue eso solamente lo que me hizo traducirlo, sino que en la librería Rimbaud, a dos cuadras de la Place Ducale, conseguí dos diccionarios importantes (Le Nouveau Dictionnaire Rimbaud, de Claude Jeancolas y Oeuvre Completes, de Pierre Brunel) y gracias a eso descubrí que en otras traducciones no se respetaban muchos de los sentidos originales de su obra. 

¿A qué se deben estas imprecisiones en las muchas traducciones que existen de su obra? 
La realidad es que se traduce a Rimbaud como se traduce a Baudelaire o a un montón de poetas. No hay compromiso específico con el autor, sino un oficio de traducción. Por ejemplo, un poema como ‘Lágrima’ se puede entender en la medida en que te das cuenta de que esos 230 kilómetros que separan París de Charleville eran donde Rimbaud caminaba por siete días y dormía en el camino, en medio de la naturaleza. 

Eso hace que puedas ver lo que era su realidad y el rechazo que tuvo en París, porque tenía mucho de campesino para la sociedad parisina, y si bien él se siente perteneciente al área rural, tiene como cierto odio por el campesino, existe esa contradicción.

Hay una cierta incomodidad constante que lo sigue todo el tiempo… 
Lo que hay que entender en Rimbaud es su inocencia. Cuando vas a donde nació y conocés a la gente, cómo hablan de él y te dejás llevar por ese lugar, recuperás toda la inocencia que tenía. La historia se centró mucho en su amor con Verlaine, en el delirio con drogas que vivió en París, pero eso para Rimbaud se da como una prueba. Lo que se dio cuenta cuando llegó a París es que eran todos unos burgueses. Verlaine era Verlaine, pero a la noche tenía que irse a comer con su mujer, igual que todos los poetas, y él tenía que dormir en la calle. 

Autores tan diversos como André Bretón, Jack Kerouac, Bob Dylan o Luis Alberto Spinetta fueron marcados por Rimbaud, ¿cómo se explica esa enorme influencia a través del tiempo? 
Rimbaud es el claro ejemplo de cuando la literatura y la experiencia van de la mano. Eso ahora es un lugar común, pero lo que más sorprende es que haya experimentado tanto en tan poco tiempo. No es que solamente fue un gran poeta de los 16 a los 18 años, sino que vivió experiencias únicas, caminó por toda Europa. Lo que más sorprende no es lo que escribió, sino lo que llegó a experimentar en vida. Más que sus versos, extraordinarios, deslumbra como estan ligados a todo lo que vivió. Logró desequilibrar completamente el espacio-tiempo de la racionalidad occidental.
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Indian Languages Have Few Takers In U.S. | Link Newspaper

Indian Languages Have Few Takers In U.S. | Link Newspaper | Metaglossia: The Translation World | Scoop.it
Indian Languages Have Few Takers In U.S.
WASHINGTON – Despite the Indian economy’s rapid growth and the increase in U.S.-India ties, American students continue to display low interest in Indian languages, preferring instead languages like Chinese, Korean or Arabic, according to a new language survey.
Students in U.S. colleges and universities are not signing up for Indian languages at remotely the scale languages like Arabic, Chinese or Korean experience, a South Asia expert noted citing the survey by the Modern Language Association (MLA).
“Indian languages follow a path less travelled,” wrote Alyssa Ayres, senior fellow at the Council on Foreign Relations, citing MLA’s quadrennial language enrolments survey of foreign languages in U.S. higher education.
“The big post-9/11 national security interest that resulted in many more Americans studying Arabic did not have the same impact on Indian languages, she noted
Nor has India’s economic rise resulted in the dramatic growth in numbers languages like Japanese, Chinese, and Korean have seen, Ayers said.
“Of course it’s harder to compare India’s many languages with each of these, but even when including all the Indian language enrolments in the United States combined, the number still doesn’t cross 4,000,” she noted.
For 2013, Indian language enrolments dropped to 3,090 from the 3,924 of 2009. These included Hindi (1800), Hindi-Urdu (533), Urdu (349), Punjabi (124), Tamil (82), Bengali (64), Telugu (51), Malayalam (44), Nepali (27), Gujarati (6) Kannada (5) and Marathi (5).
Ayers contrasted it with the scale of study that Japanese (nearly 67,000), Chinese (over 61,000), and Korean (more than 12,000) had in the U.S. during 2013.
“In the case of India and its official and many other languages, I’m afraid that Americans do not see these as a high priority compared with other choices,” she said.
The pattern appears as well in U.S. study abroad destinations, where India does not even make the top ten, Ayers said.
According to the survey during 2013, the year the newly-released data covers, foreign language enrolments dropped overall by 6.7 percent since the prior survey year, 2009.
Only four languages saw increases in their enrolments from 2009 to 2013:
Korean, with a whopping nearly 45 percent, American Sign Language, Portuguese and Chinese.
The most studied foreign language in the U.S. was Spanish, with nearly 800,000 enrolments, and French occupied the second slot with nearly 200,000.
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Cognition and personality: an analysis of an emerging field: Trends in Ecology & Evolution

Cognition and personality: an analysis of an emerging field: Trends in Ecology & Evolution | Metaglossia: The Translation World | Scoop.it
Cognition and personality: an analysis of an emerging field
Andrea S. Griffin, Lauren M. Guillette, Susan D. Healy
DOI: http://dx.doi.org/10.1016/j.tree.2015.01.012
Publication stage: In Press Corrected Proof
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•We question whether variation in personality relates to variation in cognition.
•We propose ways to establish whether cognitive abilities are consistent.
•We suggest possible shapes of a relationship between personality and cognition.
•We point to two key challenges in addressing personality–cognition relationships.
It is now well established that individuals can differ consistently in their average levels of behaviour across different contexts. There have recently been calls to apply the same adaptive framework to interindividual differences in cognition. These calls have culminated in the suggestion that variation in personality and cognition should correlate. We suggest that both these appealing notions are conceptually and logistically problematic. We identify the first crucial step for establishing any cognition–personality relationship. This is to determine the degree to which cognitive abilities yield consistent task performance. We then suggest how to establish whether such consistency exists. Finally, we discuss why formulating predictions about how cognition might be related to personality is much more difficult than is currently realised.

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The truth about the Sound of Music family

The truth about the Sound of Music family | Metaglossia: The Translation World | Scoop.it
When it was released 50 years ago, The Sound of Music became one of the most successful films of all time. It was based on the true story of the von Trapp family (above) - but what did they think of it and was their life really like it was portrayed in the movie?

"Everyone thinks the Sound of Music was exactly the way things happened, and of course it wasn't because there had to be artistic licence," says Johannes von Trapp. He is the youngest son of Georg and Maria - the decorated naval commander and singing nun turned governess of the film.

"This was the Hollywood version of the Broadway version of the German film version of the book that my mother wrote.

"It's like the parlour game where you whisper a word in your neighbour's ear and he whispers it and it goes around the room - by the time it comes back it's usually changed a bit."

When the Sound of Music came out in March 1965, 20th Century Fox put on a special screening for the family in New York. Johannes was a young recruit in the US army and applied for leave but was refused.

Continue reading the main story
Find out more

Johannes von Trapp spoke to Louise Hidalgo for Witness on BBC World Service Radio. Listen on air and online from Monday 2 March.

"So I went absent without leave. I borrowed a car from a friend and I had to save my last dollar for the Holland tunnel to get across the Hudson River.

"A lot of my family's friends were there, and my mother of course, and my brothers and sisters. And it was very emotional and powerful. I remember at the wedding scene my mother got up from her chair and started walking towards the screen, she was so impacted."


Julie Andrews with other members of the cast in The Sound of Music
In real life the oldest von Trapp child was Rupert but in the film it's a girl, sixteen-year-old Liesl who falls in love with the boy who delivers telegrams, Rolfe.

"In the real family my oldest sister was Agatha and she was a very introverted person," says Johannes, "and the thought of her doing that song and dance routine with the telegraph boy had us all rolling in the aisles in stitches."

There were other differences too.

Johannes was born in 1939 - by then his mother and father had been married for 12 years and had already had two children together, to add to the seven that the widowed Captain von Trapp had from his first marriage.

In the film the couple marry in 1938 and as Johannes says: "It was quite tough enough with seven kids for the movie company."

The von Trapp children also already played music before Maria came to their home as a governess. "My mother was the energy and the instigator that took them to almost concert quality," says Johannes.


Maria von Trapp in Vermont where the family made a new home after leaving Austria
But it was another important figure in their life, the priest, Father Franz Fausner, who was instrumental in their musical success, touring with them in Europe and America. He was left out of both the film and the Broadway musical.

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It turned out so nice - especially the beginning with the mountains and me coming up over the meadow”

Maria von Trapp
Another more hurtful change was the portrayal of Georg von Trapp. Far from being the distant rather domineering father of the Sound of Music, Johannes says he was "a very charming man, generous, open, and not the martinet he was made out to be both in the stage play and in the film. My mother did try to alter that portrayal for the film, but she was not successful."

It was Maria von Trapp's book, The Story of Trapp Family Singers, which was published in 1949 that inspired first the musical and then the film.

The family had lost all their money when the Austrian bank that held it failed in the 1930s - they managed to keep their villa outside Salzburg.

But after the Nazi annexation of Austria in March 1938, life became increasingly untenable and later that year they left.

They didn't cross the mountains as shown in the film though - they went by train to go on a concert tour from which they never returned. They finally travelled by boat to New York and when they arrived had only a few dollars to their name.


They continued giving performances and later bought a farm in Vermont where the family still runs a hotel, the Trapp Family Lodge. But when Georg died in 1947 Maria was left with 10 children to support.

That's when she wrote the book which became a best-seller. A German-language film and the musical followed.

Maria later recalled, in a BBC interview, that she only learned Hollywood was making a film when she read about it in a newspaper.

"I felt very alarmed," she said. "I didn't know what they are going to do with us… Hollywood being Hollywood, [I thought] they will have me three times divorced and five times married or whatever. And then it turned out so nice - especially the beginning with the mountains and me coming up over the meadow."


She had some reservations about how her character, played by Julie Andrews, was portrayed though: "My long drawn out misery is, I can't get these diverse Marias to be as wild and untamed as I was at that age - they are all very ladylike you see and I was not."

Maria was a "force of nature" says Johannes. "It wasn't easy to disagree with her but she kept everything together… She was an extraordinarily strong person and that was both wonderful and sometimes difficult.

"She did everything quickly. She walked very fast, with a rolling gait developed from hiking in the Austrian mountains and it was hard to keep up with her. She ate fast, she drove too fast. My wife borrowed her car once to go the village, and was astonished that everyone in front gave way when they saw my mother's car coming."


Johannes von Trapp with Julie Andrews who plays his mother, Maria, in the film
Music was always part of the von Trapps' life, even when they weren't performing.

"I can remember times I'd be washing the pots and pans in the kitchen and my sister Hedwig had been cooking, and we'd start singing and harmonising, and then another family member would come and join us. And soon the guests would leave their tables and come into the kitchen to hear us sing," says Johannes.

He acknowledges that it has been hard at times to live alongside the Hollywood version of their life. "But I've come to grips with it," he says.

"There were many years when I really was annoyed by it. But I've been so impressed by how many people say it's been inspirational to them, that I put it on one side, in the public performance part of my life, and get on with my own life in private."

Johannes von Trapp spoke to Louise Hidalgo for Witness on BBC World Service Radio. Listen on air and online from Monday 2 March.
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Yes, Sign Language Does Include Words For Duckface, Selfie And Even Emoji

Yes, Sign Language Does Include Words For Duckface, Selfie And Even Emoji | Metaglossia: The Translation World | Scoop.it
Sign language is no different to other languages: it evolves over time alongside society and culture. Technology, specifically the internet, has not only drastically altered the way we communicate, but also the words we use. So, yes, it is possible to sign “photobomb” and “duckface”, if the need happens to arise.

When we asked if he had ever heard of Lifeprint, he hadn’t. Douglas is an ASL artist, actor and educator and the current coordinator of ASL Slam, a space for Deaf performing artists to share poetry and storytelling in American Sign language.

Mike Sheffield over at Hopes & Fears got in touch with Douglas Ridloff, coordinator of “ASL Slam” and asked for his help translating internet slang into gesticulations. What’s fascinating about the article is that Sheffield videoed Ridloff signing the different words, with the help of one of his students, 12-year-old Tully Stelzer.

You can see some of the terms signed in the embedded clips below (courtesy of H&F):

Emoji
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Assamese dictionary on Science, Technology-The Assam Tribune Online

Assamese dictionary on Science, Technology-The Assam Tribune Online | Metaglossia: The Translation World | Scoop.it
Assamese dictionary on Science, Technology
Staff correspondent
 DIBRUGARH, Feb 27 – The first-ever Assamese dictionary of Science and Technology, running into 1,150 pages and containing more than 40,000 entries, was released on Thursday at the Rangghar Auditorium of Dibrugarh University.
The dictionary compiled, edited and published by Dr Devabrata Sharma, Chief Editor of Asomiya Jatiya Abhidan, was released by Dr Alak Kumar Buragohain, the Vice Chancellor of Dibrugarh University. Noted linguist and lexicographer Dr Bhimkanta Baruah, Jayanta Kumar Borgohain, Executive Director of Oil India Limited, and renowned innovator Uddhab Bharali attended the release function as special guests.

The function was presided over by Dr Madan Sharma, professor, Department of Foreign Language, Tezpur University.

Dr Alak Kumar Buragohain, while releasing the dictionary, lauded the efforts of the publishers for the noble venture. He said that a dictionary on Science and Technology in the Assamese language was very essential. “We cannot perform our daily activities without Science and Technology,” he said.

Jayanta Kumar Borgohain, Executive Director of Oil India Limited, said that the publication of the Assamese dictionary on Science and Technology would go a long way in not only fulfilling the need, but also enriching the Assamese language. Dr Bhimkanta Baruah said the publication of the dictionary was a milestone. Uddhab Bharali, a visiting Director of the Dibrugarh University Institute of Engineering and Technology, and a few other guests also addressed the gathering.
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Sign Language Bible app in Japan could ‘change Deaf culture’ - United Bible Societies

Sign Language Bible app in Japan could ‘change Deaf culture’ - United Bible Societies | Metaglossia: The Translation World | Scoop.it
A new Sign Language Bible app in Japan is not only giving Deaf Japanese people instant access to Scriptures in their mother tongue, but its development could help Sign Language Bible translation globally.

Japanese Sign Language (JSL) is the mother tongue of around 320,000 people in Japan. Never having heard spoken Japanese, they find it very hard to read written Japanese – it is, in effect, a second language for them. That’s why work has been ongoing for the past 20 years to translate the Bible into JSL – a project called ViBi (Video Bible).


People signing a hymn during a service at the Tokyo Deaf Church.
It’s a time consuming and expensive process, and so far only 20% of the Bible is available in JSL. But the Japan Deaf Evangel Mission (a coalition of churches and Christian organisations, including the Japan Bible Society) is determined to complete the full Bible by 2033, dependent on funding.

Late last year their work to make JSL Scripture easily accessible to Deaf people took a giant leap forward with the launch of the free ViBi app for phones and tablets. Not only can Deaf people in Japan now carry Scriptures in their mother tongue in their pocket, instantly navigating to the verse they wish to watch, the app also allows them to record their own video notes and attach them to specific verses.

Simon Cozens, who developed the app, explains why this note-making feature was added:

“When we started discussing adding this feature, we thought, ‘Why don’t we make it so they can enter their notes in JSL instead of as text? It’s a first class language so let’s treat it like one. Let’s have a completely immersive JSL environment!’ At that point, the ViBi director signed excitedly, ‘If you do this, it will change Deaf culture!’”


A Deaf Bible study group watching a passage of Scripture during a meeting in a cafe in Tokyo
The development of ViBi’s video notes feature could also potentially bring benefits to Sign Language Bible translation efforts around the world. The SignLab app, which Mr Cozens has also developed, allows Sign Language development field workers to use the app to show draft Sign Language translations to Deaf communities and record their feedback on specific verses. It is hoped that this tool will help improve the speed and accuracy of Sign Language Bible translation around the world.

Please pray for the ongoing work to translate the whole Bible into Japanese Sign Language, and for Sign Language Bible translation projects around the world. Click here to read more about Sign Language Bible translation.

You can also read more about the ViBi project here in English or here in Japanese.

You can also download the app for iOS and Android. 

You can also watch the JSL Scriptures on ViBi’s YouTube channel.

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Bill Hand: Dropping the violent terminology from the newsroom - Local Columns - Sun Journal

Bill Hand: Dropping the violent terminology from the newsroom - Local Columns - Sun Journal | Metaglossia: The Translation World | Scoop.it
Bill Hand: Dropping the violent terminology from the newsroom

By Bill Hand, Sun Journal Staff
Published: Saturday, February 28, 2015 at 05:09 PM.
We in the news business traditionally use some pretty violent terms in our shop talk.

You know how every trade has its special lingo. Actors talk about working the boards, breaking legs, using teasers and tormentors – you’d think you’d just walked into a Mafia reunion. They also refuse to say the word “Macbeth,” which is considered bad luck, especially if you’re Macbeth who gets his head cut off in the end.

Oh. Spoiler alert.

Then there’s hospital people who can’t even speak if they aren’t using acronyms: NPO (nothing per oral), PRN (Taken as Needed, and I’ll never understand how they got P, R and N out of that) or ICU. As in, “Judy, it’s kind of dark in this supply closet so be careful not to bump into me here.” “It’s okay, Rhonda. ICU.”

Well, in newspapers we’re all about violence and rudeness.

For instance: All those head-and-shoulder pictures we use of people? We call them mugshots. It doesn’t matter if you’re a thug or the President, it’s still a mugshot.

If a story is not used, it is killed. When we file a story for the layout people to find, we don’t title it, we slug it.
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Nausikaa. Traduction de Leconte de Lisle. Compositions décoratives par Gaston de Latenay. - The London International Antiquarian Book Fair - Olympia

Nausikaa. Traduction de Leconte de Lisle. Compositions décoratives par Gaston de Latenay. - The London International Antiquarian Book Fair - Olympia | Metaglossia: The Translation World | Scoop.it
HOMER – LECONTE DE LISLE – LATENAY (GASTON DE)
Nausikaa. Traduction de Leconte de Lisle. Compositions décoratives par Gaston de Latenay. Paris, H. Piazza et Cie. 1899

Description
Large 4to, publisher’s illustrated blue wrappers, large coloured floral composition on first side, coloured vignette on rear cover, in the rare cream paper chemise with title in gold and embossed vignette, (chemise & slipcase by Devauchelle). 3 blank leaves, title, 45pp., 2 unnumbered leaves, 3 blank leaves. COVER DESIGN, ORNAMENTAL LETTERS, FLEURONS, TAILPIECES AND LARGE COMPOSITIONS BY GASTON DE LATENAY (1859-1943) delicately coloured in E. Greningaire’s workshop. Complete.

Footnote
First edition. A MASTERPIECE OF FIN DE SIÈCLE BOOK ILLUSTRATION. The story is an episode from the Odyssey, translated by Leconte de Lisle, the leader of the Parnassian poets. « The immobility and static archaeological style of the poetry is matched here by the pale, cool, lyrical colouring and formalized linear style of the illustrations – landscapes with classical figures rhythmically disposed » (Turn of a Century). It is the only book illustrated by the great French artist, best known for his beautiful prints.

Current Condition
Excellent copy.

Price
£2950.00
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Facultad de Traducción e Interpretación > Conferencia a carho de Edward Wilson-Lee: "Shakespeare and the Source of de Nile"

Facultad de Traducción e Interpretación > Conferencia a carho de Edward Wilson-Lee: "Shakespeare and the Source of de Nile" | Metaglossia: The Translation World | Scoop.it
Universidad de Granada - Facultad de Traducción e Interpretación

El próximo martes 3 de marzo a las 12:00 horas en el aula 15 de la Facultad de Traducción e Interpretación, Edward Wilson-Lee (Universidad de Cambridge) impartirá la conferencia “Shakesperare and the Source of de Nile”. Presenta José María Pérez Fernández (Universidad de Granada).

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Translating trust in Iraq, one Arabic greeting at a time

Translating trust in Iraq, one Arabic greeting at a time | Metaglossia: The Translation World | Scoop.it
The United States has sent its most potent weapon to Iraq to battle Islamic State. She's a 5-foot-6-inch, 60-year-old grandmother. When I served as a military advisor to Iraqi security forces in 2011, Um Safa was our cavalry battalion's chief interpreter. She accompanied the commander to meetings, endured the same risks he did and did the same for me. I have since retired from the Army, and she returned to her family and civilian life in the United States. When she emailed me in January that she would soon be shipping out to Iraq, I called her to connect again, our first conversation in two years.

Islamic State and its increasingly sophisticated cinema of terror
Um Safa is not her real name, but it's how Iraqis knew her when we served together. Like most interpreters, she took on a nom de guerre for safety, to conceal her real identity. Because hers means “mother of Safa,” her daughter's middle name, it personalized her while shrouding her identity from our Iraqi partners. And it's how I addressed her when I called her. I greeted her in Arabic, the way she'd taught me to.

To teach an American soldier to greet an Iraqi in her native tongue is a rare and powerful talent in this war. Our conflicts in Iraq and Afghanistan are complex things where firepower alone cannot save the day. Interactions with the locals, with the enemy and especially with one's allies take on extreme significance.

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Guns destroy, but interactions can build. And cooperation between groups is what is needed now, because building a military force and perhaps a stable country was and is the goal.

When we were not among the local Iraqis, I knew Um Safa as Marlene, the actress-inspired name that was a gift from her father. He was an Assyrian Christian and cosmopolitan film distributor who cultivated her love for the English language. After graduating college in Baghdad, she moved to the U.S. in 1979, became a citizen and began the family that blossomed in Los Angeles, the family she left in 2009 to become an interpreter to U.S. troops.

Marlene was integral to maintaining our relationships with local Iraqi leaders, with police chiefs, army generals and governors.
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This soft-spoken woman became a wonderful example of the strength America gains from its immigrants — the constantly regenerating fluency in understandings, cultures and languages that provides a bridge to the countries of their birth.

Marlene was integral to maintaining our relationships with local Iraqi leaders, with police chiefs, army generals and governors. Though U.S. Army units rotated in and out of Camp Kalsu, she remained a constant, stabilizing and calming American presence for our Iraqi counterparts.

She helped us avoid cultural missteps — such as showing the bottom of one's boot, an affront in the Muslim world — and taught us how to craft relationships. Although American business dealings can be efficient and frank, those in Iraq begin with meandering small talk and tea drinking. Marlene helped us understand that.

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Hi Michael W.Brough, "She seems unable to give up her bond with the place. She once showed me a picture of 1950s-era Baghdad, with a traffic circle, water fountain, lush greenery and strolling citizens. The scene could have depicted any peaceful mid-20th century city. “This is what it used...
DR.ABDULRAHMAN1
AT 12:12 AM FEBRUARY 28, 2015
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She graciously conducted impromptu Arabic sessions with me at her small desk in the battalion headquarters. One of her most useful gifts to me was a turn of phrase with profound cultural resonance. In the giving and receiving of greetings, one often asks “How are you?” In Arabic, Alhamdulillah (“all praise to God”) is a common response.

But Marlene taught me a far more Iraqi reply: Fog al nakhal, literally “at the top of the palm tree.” It refers to a timeless Iraqi love song, and also indicates that the speaker has a perch above everything, enjoying peace and a commanding view. This answer always won me at least a surprised look, but more often a wide smile or even a belly laugh. From this simple root, a conversation sprouts. From a conversation, goodwill; from goodwill, trust. And now, as during my last tour in Iraq, trust is in short supply.

These days, real conversations between Americans and Iraqis are more necessary than materiel. Unlike ammunition and fuel, trust can't be manufactured and shipped in; it must be cultivated. Cultural guides such as Marlene are what allow it to grow.

Marlene has undertaken a sacrifice — separation from her family, a Spartan existence and significant bodily risk. After two tours of my own there and for complex reasons, my heart's not in it anymore, but she's returning again.

She seems unable to give up her bond with the place. She once showed me a picture of 1950s-era Baghdad, with a traffic circle, water fountain, lush greenery and strolling citizens. The scene could have depicted any peaceful mid-20th century city. “This is what it used to be like,” she murmured wistfully. “It used to be so beautiful here, before they ruined it.” I don't know what she dreams for Iraq, but she has returned to make it better somehow.

At the end of our conversation, my teacher bid me goodbye: Masalama.

And I returned with another phrase she had taught me: Allah wiach — God go with you.

Michael W. Brough, a freelance writer, is co-editor of the book "Rethinking the Just War Tradition."

Follow the Opinion section on Twitter @latimesopinion and Facebook
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Swedish Translating Services Company Prohibits Wearing Crosses / Sputnik International

Swedish Translating Services Company Prohibits Wearing Crosses / Sputnik International | Metaglossia: The Translation World | Scoop.it
Interpreters working for the Swedish Migration Board, particularly those from the Jarva Tolk & Oversattning AB company, have been forbidden to wear crosses that point to their religious beliefs.

© FLICKR/ RUMINATRIX
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MOSCOW (Sputnik) – The company's employees have all received a letter, saying that none of them could wear symbols indicating their religious affiliation, such as crosses, due to a number of complaints received on the issue.
Several interpreters working for Jarva Tolk & Oversattning AB have expressed strong disapproval over the company's new regulations, saying that they were discriminatory and ran counter to the principle of religious freedom, propagated in Sweden.


© FLICKR/ JORGE CORREA
Big Swedish Companies Draw Flak for Hiring 'White' Staff
The incident caused a stir in the media, following which Jarva Tolk & Oversattning AB apologized to its employees.

The company said on its official website that it did not mean to discriminate against any religion and that its employees were free to wear religious symbols in the future if it does not offend its clients.
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Zambia: Holy Bible Translation to Local Languages On Course

Zambia: Holy Bible Translation to Local Languages On Course | Metaglossia: The Translation World | Scoop.it
Since the publications of the original manuscripts of the Bible, originally written in Hebrew and Greek (with a few sections in Aramaic), the holy book has gone through several translations.

As the Christian movement grew after operating underground as a cult for some time, both Old and New Testaments were translated into other languages, including Coptic, Syriac, Ethiopic, and Armenian.

Because of the Roman Empire's influence, a Latin translation (called the Vulgate) became the most widely used version of the Bible for the next thousand years.

After the fall of the Roman Empire, the radical translation of the Bible came in the fourteenth century when John Wycliffe produced the first complete English translation (translated from the Latin Vulgate, not from the original Hebrew and Greek writings).

The King James Version remains popular among many English-speaking people. Nonetheless, a variety of English translations have appeared in recent years for several reasons.

The main reason for translations has been that the English language itself has evolved in the last four hundred years.

While the Shakespearean prose of the King James Version may feel more traditional, eloquent, and sacred, it does not represent the way people communicate today (nor in Jesus' day).

Now there are numerous English versions today simply because different teams of scholars take different approaches to translating the texts.

These approaches are generally described on a scale of formal equivalence (word-for-word translations) to functional equivalence (thought-for-thought or meaning-for-meaning translations).

In order to be accurate and communicate well to their target audiences, translations have to mix formal and dynamic elements.

This is no easy task and is time-consuming and tedious work. For example, there are some words and expressions in Hebrew and Greek that

simply don't have English equivalents.

Therefore, every translation team must be creative in their endeavour to convey the Bible's meaning across cultural and linguistic distance.

It is this consideration that calls for the best scholars in the world to produce accurate and readable versions of the Bible with great

caution taken to check and recheck their translations with various experts.

In Zambia, like elsewhere, translation of the Bible from English to local languages has posed the same contextual and linguistic

challenges.

Foremost among these challenges is the growth of a population that cannot understand the original vernacular translations of the Bible.

Fortunately, the Bible Society of Zambia (BSZ) is addressing these challenges by translating the Bible in understandable vernacular

versions.

The society has translated several vernacular languages in comprehensible versions which are more reader-friendly than original adaptations.

The society's computer assistant publishing officer Reverend Gremfriday Kapakasa said currently they were translating three local languages ci-Tumbuka, ki-Kaonde and ci-Nyanja.

He said the original translation in ci-Cewa called Buuku Lopatilika -The Holy Bible done by Dr Robert Laws who was a pioneer missionary cum medical doctor at Livingstonia in Malawi in the 1920s is incomprehensible to many ci-Nyanja speakers.



'The language in the Bible is difficult to an average ci-Nyanja speaker both in rural and urban areas thus calling for some changes to make it accessible,' he said.

To address this problem, the Bible Society of Zambia has come up with more reader-friendly ci-Nyanja Holy Bible versions called Buuku Loyela and Cipangano cha Tsopano cha ci-Nyanja.

Reverend Kapakasa said the new Bibles are being widely used by both Ngonis and Chewas in Zambia though the original book Buuku Lopatilika is still used by some Chewa-speaking Malawians.

The clergyman said even in Malawi the Bible is becoming unpopular especially with the younger generation.

The stages of translating the Bible in understandable vernacular versions include translators making translations which are taken to congregations where a particular language is spoken for assessment.

So far the ci-Nyanja new Bible versions are being used in the Reformed Church of Zambia, Church of Central Africa Presybeterian and United Church of Zambia.

The society has done the same with translations in ki-Kaonde to enable congregants of churches where the language is spoken access it.



These include churches in North-Western province like the Evangelical Church of Zambia (ECZ) and Christian Missions in Many Lands (CMML).

In the ci-Tumbuka translation project, headways have been made to rid the linguistic challenges that the original ci-Tumbuka version Magzo agh Chiuta-Holy Bible posed.

'The original version also translated by Dr Laws has a blend of Henga and Ngoni which poses a lot of difficulties for Tumbuka readers,' observed Reverend Kapakasa.

The Livinstonia Mission which was a citadel of missionary work regionally contributed a lot to ecclesiastical work in Central Africa.

Newly-trained African clergymen like the first republican president Kenneth Kaunda's father David snr pioneered church work in places like Lubwa in Chinsali-then called Mirongo.

Many white missionaries like Dr Laws doubled as linguists and were responsible for early translations of the Bible in popular local languages.

Reverend Kapakasa said translation is a tedious and pain staking work that calls for translators to be familiar with the King James version which is linked to Hebrew and Greek.



'When translators are stuck they consult the King James version or Revised standards because they are benchmarks of Bible translations that help with user-friendly versions.'

The requirement for translators at the Bible Society of Zambia is a degree in Theology with a a clear understanding of Hebrew and Greek.

The society also conducts workshops to train translators and familiarise them with the use of the partext, a training software that makes translations easier.

So far the society has done tremendous work in translating vernacular Bibles in understandable versions considering the rapid changes languages are undergoing.

As a result many readers of vernacular Bibles can now buy reader-friendly versions from the Bible Society of Zambia shop along

Freedom Way in Lusaka.
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Pinker's 'Sense of Style' - Good writing

Pinker's 'Sense of Style' - Good writing | Metaglossia: The Translation World | Scoop.it
The first chapter of Steven Pinker's book "The Sense of Style: The Thinking Person's Guide to Writing in the 21st Century" is titled simply "Good writing."

To catch up with his prologue -- and mine --see the post "Move over, Strunk and White." (The link doesn't seem to work, so I'll direct you this way.)

In this chapter, Pinker sets out to "illustrate... the habit of lingering over good writing wherever you find it and reflecting on what makes it good."

He encourages "a delight in the best work of the masters and a desire to approach their excellence."

The examples in this first chapter are too long to quote here, but all are worth reading. Pinker uses the examples clearly to back up his observations, such as:

"Good writing is understood with the mind's eye."

"Classic style overlaps with plain and practical styles."

Classic style, according to Pinker, is one in which "the writer has worked hard to find something worth showing and the perfect vantage point from which to see it."

Classic, plain and practical styles all "differ from self-conscious, relativistic, ironic, or postmodern styles, in which 'the writer's chief, if unstated, concern is to escape being convicted of philosophical naivete about his own enterprise.'"

(The difference is quoted by Pinker from "Clear and Simple as the Truth" by Francis-Noel Thomas and Mark Turner.)

"Good writing finishes strong" is another statement from Pinker's first chapter.

Future posts will cover future chapters. I call them such because I have yet to finish reading. (I admire it so much that I wanted to write about the book faster than I could finish it!)

For more fun with words, stop by the Margaret Serious page on Facebook.

Be a thinking person! Type your email address in the box and click the "create subscription" button. My list is completely spam free, and you can opt out at any time.
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