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Charles Tiayon
March 24, 2023 9:01 PM
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Whether it was the mayor, the governor, or the Health Department, we probably all remember the video announcements during the pandemic. But did you notice the women standing beside those officials? .... "Having interpreters there gives that real-time access as it is happening, all of the details, and that is what you call equitable access, that is what you call inclusion"...." #metaglossia mundus
Animé par Sonya Malaborza, co-directrice générale et directrice de l’édition aux éditions Prise de parole, ce panel comprenait Waubgeshig Rice, Rémi Labrecque et Charles Bender.
"Traduction littéraire autochtone : «Il faut avancer avec humilité»...
Il est important que s’établisse un rapport de confiance entre auteur ou autrice d’une part, et traducteur ou traductrice d’autre part, surtout si le premier ou la première est autochtone et l’autre ne l’est pas. C’est un peu la conclusion qui se dégage d’un panel intitulé «Traduire en territoire autochtone», tenu dans le cadre du Salon du Livre du Grand Sudbury, à la Place des Arts du 8 au 11 mai dernier.
Traduction littéraire autochtone : «Il faut avancer avec humilité»
Animé par Sonya Malaborza, co-directrice générale et directrice de l’édition aux éditions Prise de parole, ce panel comprenait Waubgeshig Rice, Rémi Labrecque et Charles Bender. Ce dernier était en présence virtuelle.
M. Rice est un auteur et journaliste de la Première Nation Wasauksing, dans le Nord de l’Ontario. Il est l’auteur de quatre livres, dont deux sont parus en français aux Éditions David, traduits par Marie-Jo Gonny : Le legs d’Eva (2017) et La Cérémonie de guérison clandestine (2019). Son roman Moon of the Crusted Snow, paru en 2018, est devenu un bestseller national et existe en deux versions françaises : Neige des lunes brisées, traduit par Yara El-Gadbhan et paru en 2022, ainsi que La lune de l’âpre-neige, traduit par Antoine Chainas et paru la même année. Une suite à ce roman, Moon of the Turning Leaves est également parue en 2022.
D’origine fransaskoise, Rémi Labrecque, détenteur d’un doctorat en recherche et création littéraire de l’Université de Sherbrooke, est un traducteur, chargé de cours à ses heures et auteur compositeur interprète au sein de son groupe Mia Verko. En 2019, Rémi a remporté le prix John-Glassco pour sa traduction du recueil My Shoes Are Killing Me de l’autrice montréalaise Robyn Sarah. Sa plus récente traduction, Mon cœur est une balle perdue, de l’autrice Kateri Akiwenzie-Damm, est parue en 2024.
Claude Bender est un acteur, animateur, traducteur et metteur en scène Wendat. Chez Prise de parole, il a co-traduit avec Jean-Marc Dalpé les récits Halfbreed de Maria Campbell et Éternel émerveillement de Tomson Highway. Au théâtre, on lui doit plusieurs traductions pour la scène dont alterIndiens de Drew Hayden Taylor, Là où le sang se mêle de Ken Loring et Qui se souviendra d’elle? De Daniel David Moses.
Pour Charles Bender, le traducteur qu’il est doit toujours chercher à avoir une bonne relation avec l’auteur ou l’autrice. «Vous devez créer cette base de confiance et ce n’est pas toujours facile à faire, parce l’auteur est déjà en train d’écrire son prochain livre, et si je veux traiter de celui que je traduis, ça va le déranger».
Pour Waubgeshig Rice, l’introduction à la littérature autochtone a eu lieu grâce à l’une de ses tantes qui lui a donné des livres d’auteurs indigènes dont on ne parle pas ou n’étudie pas dans le système scolaire. «C’est ce qui m’a amené à écrire de la fiction», a-t-il déclaré.
«La lecture de ces œuvres m’a ouvert les yeux à une nouvelle forme d’expression; ça a validé mes expériences en tant qu’indigène et ça m’a inspiré à vouloir écrire de ma propre façon. C’est là que mon rêve d’écrire de la fiction autochtone a débuté. J’écris pour quelqu’un qui aime lire. Mais je suis aussi en train de représenter mon peuple de façon authentique. C’est là ma première responsabilité.»
L’auteur discute avec son père, ses cousins et ses amis qui sont des gardiens des connaissances autochtones «afin de m’assurer que je représente bien qui nous sommes». La langue anishnabée, l’Anishnabemowin, prend de plus en plus de place dans ses textes les plus récents. «Ça a été un long voyage pour moi de devenir plus confiant dans l’utilisation de ma langue maternelle. Je pense que c’est ma responsabilité envers le lecteur qui ne connaît pas cette langue; le truc, c’est de trouver comment aider les gens à comprendre ce que signifie l’anishnabemowin».
En ce qui a trait à Rémi Labrecque, la lecture d’autrices de la Saskatchewan lui a fait connaître les Métis qui, dans l’histoire, étaient souvent donnés ou vendus. «Donc, ça a changé ma perception d’où je venais et ça m’a donné une forte impulsion de traduire leurs poèmes», a-t-il affirmé. Puis, il a fait la connaissance du livre de Kateri Akiwenzie-Damm My heart is a strait bullet. «Ça m’a donné le goût de le traduire, car je trouvais que ses poèmes étaient bien représentatifs de ce qu’on a appelé la crise d’Oka, qu’on n’a pas encore vraiment fini de digérer au Québec. J’ai trouvé très riche l’expérience de traduire ce recueil. J’ai beaucoup appris et c’est ce qu’on aime comme traducteur, soit d’apprendre de nouvelles choses». Cette traduction, a -t-il admis, s’est avérée un dialogue qu’il a pu établir avec l’autrice.
Quant à Charles Bender, c’est par le théâtre qu’il est devenu traducteur. C’est en jouant des pièces de théâtre qu’il développe le goût de les traduire. La rencontre de Maria Campbell, autrice de Halfbreed, a mené à sa traduction en compagnie de Jean-Marc Dalpé. «Moi, ça me rassurait énormément d’entrer dans une première traduction avec Jean-Marc, parce qu’il a beaucoup d’expérience; donc j’avais tout à apprendre de quelqu’un de son calibre, non seulement un auteur de théâtre, un poète, un auteur de roman reconnu et qui lui-même a été traduit à plusieurs reprises, donc il savait exactement ce qu’il faisait».
M. Bender croit qu’en tant que traducteur ou traductrice en territoire autochtone, il faut avancer avec humilité. «Il faut qu’on avance en sachant qu’on ne connaît pas tout, qu’il y a des choses qui nous sont cachées, qu’il se trouve des subtilités qui vont nous échapper». D’où l’importance d’établir un rapport de confiance avec l’auteur ou l’autrice."
https://levoyageur.ca/actualites/arts-et-culture/2025/05/15/traduction-litteraire-autochtone-il-faut-avancer-avec-humilite/
#metaglossia_mundus
Écoutez l’extrait de l’émission Il restera toujours la culture : L’art de la traduction, vu par Fanny Britt et Jean Marc Dalpé
"L’art de la traduction, vu par Fanny Britt et Jean Marc Dalpé
Jeudi 15 mai 2025
Jean Marc Dalpé a enseigné à Fanny Britt à l’École nationale de théâtre du Canada. Selon elle, c’était un professeur extraordinaire et très aimé de ses élèves… malgré son côté impitoyable! « Quand c’était plate, on le savait vite. “So what? Who cares? Je m’en sacre! C'est plate, je m’endors" », lance-t-elle en citant son ancien prof. C’est encore une voix qui résonne dans sa tête aujourd’hui. Tantôt utiles tantôt paralysantes, ces phrases-là ramènent essentiellement à l’idée d’avoir un texte qui capte l’attention, selon elle.
Et c’est bien ce que Jean Marc Dalpé voulait transmettre, et plus particulièrement dans le domaine de la traduction. Pour lui, la traduction est un art d’interprétation.
Dans ce Tinder littéraire, apprenez pourquoi ces deux dramaturges considèrent que le traducteur est un traître, c’est-à-dire qu’une œuvre sera nécessairement dénaturée après une traduction."
https://ici.radio-canada.ca/ohdio/premiere/emissions/il-restera-toujours-culture/segments/rattrapage/2071281/tinder-litteraire-entre-dramaturges-jean-marc-dalpe-et-fanny-britt
#metaglossia_mundus
"TYSONS, Va., May 15, 2025 -- The Academy of Interpretation (AOI) proudly announces the launch of its highly anticipated Training of Trainers (ToT) for the Professional Medical Interpreter (PMI) course. The first class debut was this past March, and this initiative aims to empower language professionals and organizations with the skills, tools, and strategies to deliver AOI's signature PMI course and elevate the standards of medical interpretation nationwide.
The PMI course is widely recognized for preparing interpreters to meet the rigorous demands of healthcare settings by developing essential skills in medical terminology, ethics, and real-time interpretation techniques. The new Training of Trainers program will prepare qualified educators with in-depth knowledge and teaching methods to guide future interpreters successfully.
The AOI offers flexible licensing packages for educational institutions, healthcare providers, and language service companies interested in incorporating PMI training into their professional development programs. The ToT is a hybrid program and includes asynchronous material and live sessions with trainers. Partners will gain exclusive access to:
Comprehensive training materials and instructional guides
Expert-led workshops and support sessions
Certification options for both trainers and their students
Sameh Abdelkader, Director of Education at the AOI, shared, "We are thrilled to launch this program and expand the reach of high-quality interpreter training through strong partnerships. By empowering other organizations to teach PMI, we aim to set a new standard for medical interpreting excellence and improve patient outcomes through better communication."
The ToT initiative helps organizations meet the growing demand for qualified medical interpreters and strengthens their role in shaping the next generation of language professionals.
Maria Teresa Buendia, Assistant Director of Education at AOI, added, "This program is designed to create a ripple effect of knowledge and expertise in the field of medical interpretation. We’ve just signed our first licensing agreement, and they already have a full class. We look forward to working with other organizations that share our passion for bridging language barriers in healthcare."
Contact AOI at support@academyofinterpretation.com or visit https://www.academyofinterpretation.com/trainingoftrainers/pmi
The Academy of Interpretation (AOI) is a leading organization in the language services industry, dedicated to professionalizing the field and maintaining high-quality standards. AOI offers education, training, and credentialing to interpreters, translators, and language professionals to ensure effective communication across linguistic and cultural divides."
https://www.globenewswire.com/news-release/2025/05/15/3082414/0/en/Academy-of-Interpretation-Launches-Professional-Medical-Interpreting-PMI-Training-of-Trainers-Program.html
#metaglossia_mundus
"The International Day of Living Together in Peace is observed annually on May 16 to promote peace, tolerance, inclusion, understanding, and solidarity among individuals and communities worldwide. In 2025, this day is more relevant than ever as the world continues to grapple with conflicts, social divisions, and environmental challenges that call for collective harmony and cooperation.
Origin and background
The United Nations General Assembly officially declared May 16 as the International Day of Living Together in Peace in 2017 through Resolution 72/130. The initiative was inspired by Algeria and adopted unanimously, reflecting a global consensus on the urgent need to cultivate peace through acceptance and coexistence. The day was first observed in 2018, and since then, it has served as a call to action for building a more inclusive and peaceful world.
Date and Its Global Relevance
Celebrated on May 16 each year, the day is not tied to a specific historical event but is symbolic of the ongoing global mission to bridge differences and foster unity. It encourages people of all cultures, faiths, and backgrounds to live together peacefully, respecting diversity and embracing dialogue over division.
Significance
The significance of this day lies in its core message: peace is not merely the absence of conflict, but the presence of understanding and mutual respect. In a world facing rising polarisation, hate speech, and displacement, living together in peace means actively rejecting discrimination, promoting empathy, and supporting reconciliation efforts at all levels—from personal relationships to international diplomacy.
The day urges nations and individuals to:
Promote social inclusion and human rights.
Resolve differences through dialogue.
Support education that fosters tolerance and respect.
Work toward sustainable peace and justice.
Observances and Activities
Various global events mark the occasion, including peace walks, intercultural dialogues, educational programs, and interfaith prayers. Schools and organisations host workshops that teach children and adults the value of empathy, cooperation, and peaceful conflict resolution."
https://www.freepressjournal.in/world/international-day-of-living-together-in-peace-2025-everything-to-know-about-origin-date-significance-and-more
#metaglossia_mundus
"Chance is a visual search engine powered by AI and large language models. Instead of relying on keywords, users can upload or capture an image and receive contextual insights, identifications, or explanations. This approach enables real-time discovery, particularly useful in sectors like education, travel, retail, and cultural institutions.
By combining computer vision with GPT-level reasoning, the platform offers detailed, text-based responses tailored to what the user sees. Businesses could leverage Chance to enhance customer engagement, support visual-based learning, or streamline internal workflows that depend on visual recognition. For example, a retailer might implement it to let users search products visually, while a museum could use it to deliver interactive exhibit information. As visual search becomes more integrated into everyday digital behavior, tools like Chance represent a shift toward more intuitive, image-first interfaces.
Image Credit: Chance
Trend Themes
1. Image-first Interfaces - The shift toward image-first interfaces highlights a move away from traditional keyword-based search, paving the way for more immersive and intuitive user experiences.
2. Real-time Discovery - Real-time discovery through AI-driven visual search engines is transforming how users can instantly obtain relevant contextual information from their environment.
3. AI-powered Contextual Insights - The integration of AI-powered contextual insights in visual search allows for a deeper understanding and interaction with the visual content encountered daily.
Industry Implications
1. Education Technology - Education technology industry stands to gain from AI visual search by enhancing learning experiences with interactive and contextually rich information.
2. Retail and E-commerce - The retail and e-commerce industry can use visual search engines to offer customers a seamless product discovery process based on images rather than text.
3. Cultural Institutions - Cultural institutions like museums can innovate visitor engagement by using visual search to provide detailed insights and stories behind exhibits."
https://www.trendhunter.com/trends/visual-search-engines
#metaglossia_mundus
TORONTO, CANADA, May 15, 2025 (GLOBE NEWSWIRE) -- Presearch (https://presearch.com/), the ethical, non-profiling meta-search engine that prioritizes user privacy and does not track users or sell data to advertisers, today announced the launch of its Presearch Advertiser Dashboard, a new way for advertisers to acquire metrics and insights for user search behavior through Presearch Takeover Advertising (PTA) without compromising that user’s privacy... As part of its reporting, the Presearch Advertiser Dashboard also has advanced capabilities that allow advertisers to effortlessly isolate and analyze PTA data by dates, durations, Share of Voice (SOV), PTA Mode (standard or NSFW advertising), user type (registered or non-registered), placement (homepage or search results), device (desktop or mobile) and geography. The launch of the Presearch Advertiser Dashboard comes as Presearch continues to expand its operations, including a new self-serve advertiser portal that is currently in use with select clients. Presearch has also brought in a number of executives focused on user and advertiser needs, including a dedicated Vice President of User Acquisition and two Vice Presidents of Global Sales. Presearch.com offers a privacy-focused search experience that delivers search results better to those of prominent search engines. Unlike traditional platforms that profit from user data, Presearch never associates users with their search queries or geolocations. Searches belong to the users alone and all activity remains anonymous. Presearch processes and serves its search engine results via a decentralized node network, distributing operations across a global community. Boasting a strong community with over 150,000 active monthly users, 13 million monthly impressions, and over 400,000 searches per day, Presearch is bridging the gap between everyday internet users and the emerging crypto realm. To access Presearch on the web, please visit www.presearch.com. ABOUT PRESEARCH Presearch.com, established in 2017, is the world’s most widely used meta-search engine. Unlike conventional search engines, Presearch does not track users’ online activity or sell their personal data to advertisers, so users can search in peace. Presearch’s robust ecosystem, powered in part by the community, includes its search API, AI search results, keyword staking, node running, search staking and an affordable advertising product listing. MEDIA CONTACT: presearch@transformgroup.com" https://www.morningstar.com/news/globe-newswire/9452699/decentralized-search-engine-presearch-rolls-out-new-dashboard-for-highly-targeted-search-ad-campaigns #metaglossia_mundus
Écoutez l’extrait de l’émission Pour faire un monde : Un ministre des langues officielles dans le gouvernement de Mark Carney
"Les francophones du Canada, surtout dans les milieux minoritaires, attendaient cette annonce avec impatience. Est-ce que le nouveau cabinet de Mark Carney allait inclure un ministère des langues officielles? C'est chose faite en la personne de Steven Guilbeault, qui sera également ministre de l'Identité et de la Culture canadienne. Le président de l'Assemblée communautaire fransaskoise (ACF) apporte ses commentaires sur le nouveau Cabinet de Mark Carney."
https://ici.radio-canada.ca/ohdio/premiere/emissions/pour-faire-un-monde/segments/rattrapage/2070414/acf-reagit-au-nouveau-cabinet-mark-carney
#metaglossia_mundus
Appel à communications La journée d’études Langues locales et (éco)développement (LoLaDev) propose de s’intéresser aux pratiques langagières et à la circulation des savoirs dans les contextes de développement et d’écodéveloppement dans les relations Sud-Nord et Nord-Sud.
"La journée d’études Langues locales et (éco)développement (LoLaDev) propose de s’intéresser aux pratiques langagières et à la circulation des savoirs dans les contextes de développement et d’écodéveloppement dans les relations Sud-Nord et Nord-Sud.
Plutôt que d’alimenter la discussion concernant les langues internationales, notamment celles prenant l’anglais comme point central des politiques linguistiques des projets de développement (Garrido 2024), cette journée a pour objectif principal de proposer une réflexion sur les pratiques langagières des acteurs et actrices sociaux issus des contextes dans lesquels ces projets sont implantés. Plus encore, une attention spécifique sera portée aux enjeux de l’intégration d’acteurs et d’actrices externes dans les dynamiques langagières locales, et spécifiquement de celles et ceux qui s’engagent dans un apprentissage et/ou un usage de ces langues. En prenant ainsi en compte la participation à l’écologie des savoirs locaux de certaines politiques linguistiques des initiatives d’(éco)développement, cette JE reste attentive aux nouvelles formes d’effacement qui peuvent se (re)produire dans une démarche d’intégration sociale.
Cette journée d’études se déroulera sur un ou deux jours en fonction des propositions. Elle sera divisée en trois thématiques principales autour des enjeux d’(éco)développement :
Langues et pluralisation des savoirs
Langues et sciences de la durabilité
Langues et écotourisme
Les conférences plénières seront assurées par Ibon Tobes, professeur en socio-écologie (Universidad Tecnológica Indoamérica, Equateur) et Maïka Sondarjee, professeure agrégée en développement international et mondialisation (University of Ottawa, Canada).
La date limite de soumission des communications est fixée au 1er juin 2025.
Les propositions doivent être envoyées à Hermelind Le Doeuff (hermelind.le-doeuff@u-pec.fr), Santiago Sanchez Moreano (santiago.sanchez-moreano@ird.fr) et Stéphanie Brunot (stephanie.brunot@ird.fr)."
https://imaf.cnrs.fr/spip.php?article7331&lang=fr
#metaglossia_mundus
"Abstract: Urdu, a rich Indo-Aryan language, relies extensively on derivational and inflectional processes for lexical expansion. Compounding, a pivotal word-formation process, has received a limited scholarly focus despite its central role in Urdu’s linguistic complexity. This study investigates compounding in Urdu by employing Lieber’s Lexical Semantic Framework (LSF) to examine its semantic and morphological dimensions. Employing a qualitative descriptive design, the study analyzes 30 purposively sampled compounds from The Express newspaper and Feroz-ul-Lughat dictionary, representing prevalent morphological patterns such as noun-noun (N + N), noun-adjective (N + Adj), and noun-verb (N + V) structures. The findings demonstrate LSF’s adaptability to Urdu, uncovering transparency and opacity in semantic relationships. A unique pattern of argumental compounding emerges, where constituent elements interact to create culturally resonant meanings. Furthermore, the analysis reveals compound-specific innovations in Urdu, diverging from conventional typologies, and enriching the theoretical understanding of lexical semantics. These findings have significant implications for natural language processing (NLP), especially in enhancing machine translation and text analysis tools for Urdu. This study contributes to the broader linguistic discourse by showcasing the complex interaction of morphology and semantics in Urdu, while also providing a methodological model for analyzing resource-poor languages. Future research could explore the role of sociolinguistic factors and regional influences in compounding processes, deepening the understanding of word formation in Urdu and related languages..."
Open access Article
Published: 15 May 2025
From structure to meaning: a lexical semantic framework for Urdu compounding
Tahir Saleem & Shumaila Ahmad
Humanities and Social Sciences Communications volume 12, Article number: 676 (2025)
https://www.nature.com/articles/s41599-025-04982-x
#metaglossia_mundus
For a younger generation of secular Jews, Yiddish is acquiring a new appeal.
"Published: May 15, 2025 6.33pm SAST
Nadia Valman, Vivi Lachs, Queen Mary University of London
Yiddish is a familiar presence in contemporary English speech. Many people use or at least know the meaning of words like chutzpah (audacity), schlep (drag) or nosh (snack).
These words have been absorbed into English from their original speakers, eastern European Jews who migrated to Britain in the late 19th century, through generations of living in close proximity in areas like London’s East End.
Linguistics scholars have even theorised that elements of a Yiddish accent may have influenced the cockney accent as it evolved in the early 20th century. Phonetic analysis of cockney speakers recorded in the mid-20th century suggests that East Enders who grew up with Jewish neighbours spoke English with speech rhythms typical of Yiddish.
A distinctive pronunciation of the “r” sound is thought to have originated among Jewish immigrants and spread into the wider population.
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But, as we explore in our new podcast, cockney reshaped the Yiddish language too. This can be seen in surviving texts from the popular culture of the Jewish immigrant East End, including newspapers and songsheets, where songs, poems and stories dramatise the thrills and challenges of modern London.
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The Yiddish music of London’s East End brought together the Yiddish language and Jewish culture of eastern Europe with the raucous, irreverent style of the cockney music hall. Theatres and pubs overflowed with audiences eager to see the immigrant experience in Whitechapel represented in all its perplexity and pathos, with a good measure of slapstick comedy.
A Yiddish music hall song from around 1900 jokes that East Enders live on “poteytes un gefrayte fish” – a Yiddish version of the cockney staple fish and chips. The song lists the many novelties that immigrants encountered on arriving in the metropolis: trains running underground, women wearing trousers and people speaking on telephones.
Yiddish music hall song ‘London hot sikh ibergekert’ (London has turned itself upside down) performed by the author’s (Vivi Lachs) band Katsha'nes.
Yiddish was also the language of street protest in the Jewish East End. During the “strike fever” of 1889, when workers throughout east London were demanding better pay and working conditions, the Whitechapel streets resonated with the voices of Jewish sweatshop workers singing:
In di gasn, tsu di masn fun badrikte felk rasn, ruft der frayhaytsgayst (In the streets, to the masses / of oppressed peoples, races / the spirit of freedom calls).
This song was penned by the socialist poet Morris Winchevsky, an immigrant from Lithuania who spoke Yiddish as a mother tongue but preferred to write in literary Hebrew. In London he switched to writing in the vernacular language of Yiddish in order to make his writing more accessible to immigrant Jewish workers. The song became a rousing anthem in labour protests across the Yiddish-speaking world, from Warsaw to Chicago.
The decline of Yiddish
Yet from the earliest days of Jewish immigration to London, the Yiddish-language culture of the East End was a focus of anxiety for the Jewish middle and upper class of the West End. They regarded Yiddish as a vulgar dialect, detrimental to the integration of Jewish immigrants in England.
While they provided significant philanthropic support for immigrants, they banned the use of Yiddish in the educational and religious institutions that they funded.
In 1883, budding novelist Israel Zangwill was disciplined by the Jews’ Free School, where he worked as a teacher, for publishing a short story liberally sprinkled with dialogues in cockney-Yiddish.
By the 1930s Yiddish had begun to decline. As Jews moved away from the East End, local Yiddish newspapers folded and publications dwindled.
The Yiddish writer I.A. Lisky, who wrote fiction for a keen but diminishing readership in the London Yiddish newspaper Di tsayt, movingly described a young woman and her grandmother who each harbour complex hopes and worries but cannot communicate: “Ken ober sibl nit redn keyn yidish un di bobe farshteyt nor a por verter english. Shvaygt sibl vayter.” (But Sybil spoke no Yiddish, and her grandmother knew only a few words of English. So she remained silent.)
Yiddish-language newspapers like Der Fonograf flourished in the early 20th century East End. Courtesy of Jewish Miscellanies website.
Jewish writers of the postwar period were haunted by the sense of a lost connection to the Yiddish language and culture of previous generations.
The novelist Alexander Baron, who grew up in Hackney, remembered his grandparents reading Yiddish literature and newspapers, and his parents speaking Yiddish when they did not want their children to understand what they were saying.
In his novel The Lowlife (1963) the narrator’s vocabulary is peppered with Yiddish words. But these fragments are all that remains of his link to the East End where he was born. When he returns to these streets, he feels that “my too, too solid flesh in the world of the past is like a ghost of the past in the solid world of the present; it can look on but it cannot touch”.
Yiddish in London today
If you walk through the north London neighbourhood of Stamford Hill today, you’ll hear Yiddish on the streets and see new Yiddish books on the shelves of the local bookshops. Although they have no connection to the Victorian Jewish East End, the ultra-orthodox Hasidic community who live there speak Yiddish as their first language.
And for a younger generation of secular Jews, Yiddish is also acquiring a new appeal. They look to past traditions of Jewish diasporism to forge an identity rooted in language, culture and solidarity with other minorities rather than nationalism.
London is one centre of this worldwide revival: the Friends of Yiddish group established in the East End in the late 1930s is now flourishing in its contemporary incarnation as the Yiddish Open Mic Cafe. And Yiddish is once again a language that anyone can learn.
The Ot Azoy Yiddish summer school is in its 13th year, and new Yiddish language schools are thriving, including east London-based Babel’s Blessing, which teaches diaspora languages including Yiddish and offers free English classes to refugees and asylum seekers. The annual Yiddish sof-vokh hosts an immersive weekend for Yiddish learners.
Yiddish culture too is being rejuvenated. Projects we have been involved with include the Yiddish Shpilers theatre troupe, the Great Yiddish Parade marching band, which has brought Winchevsky’s socialist anthems back onto London’s streets, and the London band Katsha’nes, which has reimagined cockney Yiddish music hall songs for the 21st century.
If Yiddish was once reviled as a debased, slangy mishmash, full of borrowings and adaptations, it’s precisely for those qualities that it is celebrated today."
https://theconversation.com/cockney-yiddish-how-two-languages-influenced-each-other-in-londons-east-end-252779
##metaglossia_mundus
How Language Evolved Out of Cultural Exchange Between Europe and the Near East
Laura Spinney on the Development of Early Human Civilization Across Eurasia
The justly named Golden Sands resort, north of Varna on Bulgaria’s Black Sea coast, boasts warm, shallow waters where children can paddle while their parents look on tranquilly from the beach. The continental shelf is wide here, protruding around fifty kilometers (thirty miles). It is submerged today, but there have been times when the sea level was lower and the shelf was exposed. For most of the past two million years, in fact, the Black Sea was not a sea but a lake, a large fresh or brackish pond cut off from the Sea of Marmara, the Mediterranean and oceans beyond. Periodic warming caused the Mediterranean to rise and spill over the rocky sill of the Bosporus, injecting a mass of salty water into the lake and reconnecting it to the world ocean. ARTICLE CONTINUES AFTER ADVERTISEMENT The lake was most recently cut off during the last ice age, when much of the world’s water was locked up in glaciers. The glaciers melted, the oceans rose, and the moment when the Bosporus plug could no longer hold back the Mediterranean came, in one telling, between nine and ten thousand years ago. Water roared over that giant weir with the force of two hundred Niagara Falls, triggering a tsunami that surged through estuaries and lagoons and flooded an area the size of Ireland. The Black Sea, always a valuable resource in itself, now became a conduit for other resources, including genes, technology and language.The manner of the reconnection, if not the fact of it, is debated. Some say that it happened gradually, as the Black Sea overflowed into the Caspian Sea, the Caspian Sea regurgitated the excess and the oscillation between them eventually subsided. Others say that the water level in the Black Sea rose ten meters as opposed to sixty. If it “only” rose ten meters, the area of land flooded would have been smaller, the size of Luxembourg rather than Ireland. Still others suggest that, because that prodigious wall of water had to pass through the slender bottleneck of the Bosporus, it would have taken time for the sea levels to equalize. The Bosporus Valley might have roared at full spate for decades rather than months, a wondrous sight and sound in itself. The two American geoscientists who proposed the deluge theory in 1997, William Ryan and Walter Pitman, speculated that the tales told by traumatized eyewitnesses might have been passed down orally over generations, until eventually they inspired the flood myths of the Bible and the Epic of Gilgamesh. “He who saw the deep” are the first words of Gilgamesh’s poem, written four thousand years ago in Mesopotamia, while Noah witnessed “all the fountains of the great deep broken up.” There’s no way of testing Ryan and Pitman’s theory, as compelling as it is (and flood myths are not unusual). But perhaps the more profound impact of those events on humanity was that the Black Sea, always a valuable resource in itself, now became a conduit for other resources, including genes, technology and language. By the time it was reconnected, it was roughly the shape and size that it is today. The Greek geographer Hecataeus of Miletus likened it to a Scythian bow, with the southern coast representing the string and the northern one the curved staff. The Greeks called it the “inhospitable sea” (Pontus Axeinus), until they colonized its bountiful shores in the first millennium BCE and renamed it the “hospitable sea” (Pontus Euxinus). It teemed with fish that had been pursued through the Bosporus Valley, now Strait, by dolphins, seals and minke whales. It was probably Turkish mariners who, pursuing the fish, encountered its treacherous squalls and dubbed it “black.” To the north of the sea lay the steppe, known there as the Pontic steppe in a nod to the Greeks. To the east lay the rugged peaks of the Caucasus, to the south the mountains and high plateaus of the Turkish peninsula or Anatolia, to the west the wooded hills of the Balkans and the Danube flood plain. Each was a world unto itself, but they met at the Black Sea, and whatever was exchanged between them could be ferried back deep into the interior via the great rivers that empty into it: not least the Don, Dnieper, Dniester and Danube. (Hold on to that recurring D, a linguistic tale to which we’ll return.) Ten thousand years ago, the Balkans were inhabited by the hunter-gatherers who had seen out the ice age in Europe. Another group of hunter-gatherers had moved west from the Caspian Sea as the world warmed, settling around the marshes and lagoons of the northern Black Sea coast and the rivers that feed them. At that time, a stretch of river south of modern Kyiv consisted of a series of rocky cataracts and lakes known as the Dnieper Rapids. Archaeozoologists, people who study animal bones including those retrieved from old rubbish dumps, say there were catfish in those rapids the size of baby whales. The Eastern hunter-gatherers squatted the riverbanks, spears poised over the brooding megafish. (The catfish of the Dnieper were up to two and a half meters or over eight feet in length, and three hundred kilograms—over six hundred pounds—in weight. Catfish approaching that size still swim in European rivers. They terrorize archaeologists diving for Roman relics in the murky River Rhone, whom they have been known to catch by the flippers, only letting go when they realize that archaeologists are too big to swallow. They are wels catfish, where wels, the common name of the species in German, shares a root with English “whale.”) To the south of the Black Sea, in the Fertile Crescent, the farming revolution was underway. “Revolution” is a somewhat misleading term, in fact, since the set of practices that we call farming came together over a long period of time, in different places, through trial and error. The hunter-gatherers living at the western edge of the Iranian Plateau, in the Zagros Mountains, were probably the first to domesticate the goat (only the second animal to be domesticated after the dog, whose wolfish origins lie deep in the ice age). They likely grew wheat and barley too. To the west of them, in Anatolia and the Levant—modern Lebanon, Israel and Jordan—other hunter-gatherers began penning sheep and cultivating chickpeas, peas and lentils. In time the aurochs, a wild ox with long, curved horns, joined the domestic herd. The first farmers would have needed new words to describe these plants and animals, and the tools they invented to harness them. They would have acquired a vocabulary of agriculture. Farming became a true revolution when its practitioners started expanding out of the Fertile Crescent. Throughout the twentieth century, archaeologists argued over whether the farmers themselves had migrated, or it was just their inventions that had traveled—whether other populations had simply embraced their ideas. Genetics showed that the farmers had moved, and on a massive scale. But theirs was in no way a conscious empire-building project; with each passing generation they simply needed more land to feed the growing number of mouths. It was colonization by leapfrog: an advance guard traveling on foot identified a promising new site up to several hundred kilometers ahead, and others gradually settled the land in between. They took their languages with them. Farmers from Anatolia entered Europe via two routes. One stream crossed the Bosporus, reaching the eastern Balkans by 6500 BCE and then following the Danube inland. Within a thousand years they were building villages in the Carpathian Basin—the depression, centered on modern Hungary, that is bound by the Carpathian Mountains and the Alps. A second stream island-hopped across the Aegean and along the northern Mediterranean seaboard by raft or boat (rowing, not sailing), then headed north from France’s azure coast. The two streams met in the Paris Basin, the lowlands before the Atlantic, and there they mingled before fanning out again. By 4500 BCE, descendants of the Anatolian farmers were all over Europe, as far west as Ireland and as far east as Ukraine. These movements took place over many, many generations, but the distances covered are still extraordinary when you think that, apart from the sea crossings, they happened on foot. There was as yet no donkey or other docile pack animal, no horse that wasn’t wild, no wheel and hence no wagon. As the farmers advanced, the indigenous hunter-gatherers retreated. They were so few, and their footprint in the landscape so light, by comparison, that the immigrants might have had the impression that they were encroaching on virgin territory, at least to begin with. Some of the displaced hunter-gatherers headed for the Baltic Sea; others may have joined those skewering catfish on the Dnieper (who would certainly have spoken a language that was foreign to them). Still others stayed in their ancestral lands but sought refuge in the hills, or in the densest parts of forests: places that didn’t lend themselves to cultivation, meaning the farmers passed on by. By 4500 BCE, the physical and genetic barriers that had divided Eurasian populations for tens of thousands of years had begun to come down, but a new divide had opened up.Occasionally, in a forest clearing, a farmer and a hunter-gatherer must have come face to face. The encounter would have been a shock for both. Roughly forty thousand years had passed since their ancestors had parted ways during the exodus from Africa, enough time for them not only to behave and sound different but to look different too. The farmers were smaller, with dark hair and eyes and, probably, lighter skin. The hunter-gatherers had that now rare combination of dark hair and skin and blue eyes. They had no language in common, and they likely had different ideas on just about everything, from child-rearing to death to the spirit lives of animals. From what archaeologists can tell, such encounters did not typically end in violence. Sometimes the parties exchanged knowledge and objects. Sometimes they interbred. In time, many hunter-gatherers converted to the new economy, ensuring that some of their genes, perhaps even some of their beliefs and words, were passed on. But in general they couldn’t compete. Their way of life and their languages were on a fast track to extinction. From the Zagros Mountains, the Iranian farmers expanded east across the Iranian Plateau, in the direction of Afghanistan, Pakistan and India, and north towards the Caucasus. Not even the formidable Greater Caucasus range, with its “gloomy, mysterious chasms, into which the mists crept down, billowing and writhing like serpents” deterred them, though they may have hugged the Caspian coast where the mountains tumble to the plain. Soon farming settlements dotted the foothills of the North Caucasus. North of those hills lay the band of wetlands called the Kuma-Manych Depression. This might have held the revolution up for a while, but before long it had penetrated the flatlands we call the steppe. And since you couldn’t grow crops in the steppe—at least not in that part of it, where conditions were often too dry—the steppe-dwellers selected the one component of the farming package that worked for them: herding. The idea might have percolated in from the west as well, from the direction of the Carpathians. At first the steppe tribes kept only small herds, for the purposes of ritual sacrifice, and they continued to live off hunting and fishing. In time the herds became a source of food and textiles for them too. And as the herds grew, those people were forced to make occasional forays out of their valleys in search of fresh pasture. They strayed into the open steppe, but never far, and they always returned. By 4500 BCE, the physical and genetic barriers that had divided Eurasian populations for tens of thousands of years had begun to come down, but a new divide had opened up. This one was cultural. It separated herders from farmers, those whose wealth was mobile from those whose wealth was immobile. The two economic models bred two different mindsets: one that prized self-sufficiency and lived for the present, the other that valued collective decision-making and planned for the future. Both the Bible and the Qur’an recount how this clash of worldviews led to the first murder, that of the shepherd Abel by his farmer brother Cain, but the clash is much older than the Abrahamic scriptures. In the Black Sea region it started more than six thousand years ago, when farmers and herders found themselves cheek by jowl at two steppe boundaries: one in eastern Europe, the other in the North Caucasus. That encounter marked the beginning of a dance of death that, for millennia to come, would bind the two in mutual hostility and dependence. Each grew and attained new heights of sophistication thanks to the other, but any malaise that affected one affected the other too, and climate change periodically rolled the dice. It was against this backdrop that the Indo-European languages were born. #metaglossia_mundus
"Savez-vous que le peuple Cia-Cia, de l'ile de Buton, dans le sud-est de la Sulawesi, utilise le Hangeul (écriture coréenne) pour écrire sa langue ? Explications.
Une langue sans écriture propre
Le cia-cia est une langue austronésienne parlée par plusieurs milliers de personnes. Jusqu’à récemment, elle ne disposait d’aucun système d’écriture codifié. La seule trace écrite traditionnelle : le Kutika, une sorte de code symbolique gravé sur du bois, détenu par les anciens et utilisé pour des prédictions ou des transmissions orales rituelles. Ce système, cependant, restait hermétique à la transmission écrite moderne, et donc inadapté à un enseignement généralisé.
Une rencontre improbable avec le Hangeul
Il faut remonter à 2005 pour trouver une première utilisation de l'écriture coréenne. Chun Taihyun, linguiste malaisien et président du département Hunminjeongeum de la Société coréenne, visite la région et déclare à la presse que les sonorités de la langue cia-cia lui rappellent le coréen. Il ajoute en plaisantant que le Hangeul pourrait parfaitement convenir à cette langue menacée. L’idée séduit aussitôt le maire de Baubau.
Quatre ans plus tard, en 2009, l’adoption devient officielle : le Hangeul est choisi comme système d’écriture du cia-cia. Le script Cia-Cia est né, avec le soutien de la Société linguistique Hunminjeongeum.
Du Hangeul dans les écoles et dans les rues
Depuis cette adoption, les résultats sont visibles :
Certains panneaux de signalisation dans la région de Baubau sont désormais écrits en caractères coréens.
Le Hangeul est enseigné dans plusieurs écoles locales.
Un dictionnaire cia-cia/hangeul a même vu le jour grâce à la coopération coréenne.
Ce script facilite l’alphabétisation des jeunes, donne un support écrit à la culture orale du peuple Cia-Cia, et ouvre la voie à la préservation de leur patrimoine immatériel : œuvres littéraires, contes, traditions, histoire...
Le script Cia-Cia permet d'éradiquer l'analphabétisme, l'apprentissage de l'écriture Hangeul est inclus dans le programme scolaire locale de certaines écoles de la région.
Malgré les bienfaits apparents, l’initiative n’a pas fait l’unanimité. Certains s’inquiètent de voir des mots coréens infiltrer le lexique cia-cia, craignant une influence culturelle progressive. D'autres pointent du doigt une dépendance extérieure ou le risque d’abandon du projet faute de soutien étatique.
Mais même les critiques reconnaissent l’essentiel : la préservation de la langue cia-cia est une priorité commune.
Écrit par Odyl Devaux-Zeller
Publié le 14 mai 2025, mis à jour le 15 mai 2025"
https://lepetitjournal.com/jakarta/comprendre-indonesie/quand-lecriture-coreenne-sauve-une-langue-indonesienne-410999
#metaglossia_mundus
"Comment l’Algérie tente de bannir la langue française de ses universités
À partir de septembre 2025, les cours de médecine seront dispensés en anglais en Algérie. De l’école primaire aux radios publiques en passant par les billets d’Air Algérie, le français est méthodiquement évincé du pays dans un contexte de relations diplomatiques toujours plus tendues avec Paris.
Les relations franco-algériennes ne risquent pas de se réchauffer avec cette annonce… À partir de la rentrée universitaire de septembre 2025, les filières médicales, dont les enseignements étaient jusque-là en français, seront désormais dispensées en anglais. Soixante ans après la fin de la colonisation, Abdelmadjid Tebboune poursuit l’offensive contre la langue de Molière entamée dès l’indépendance par le président Ahmed Ben Bella – puis poursuivie par son successeur, le colonel Houari Boumediene. Ainsi, ces cinq dernières années, le ministère de l’Enseignement supérieur et de la Recherche scientifique a produit plusieurs circulaires dans ce sens.
Depuis la rentrée universitaire 2022-2023, les professeurs sont obligés de se mettre à l’anglais. « Après 37 ans d’enseignement en français, on m’oblige à dispenser des cours en anglais. Je préfère prendre ma retraite », confiait à l’époque un professeur de physique à Marianne.
Dans la foulée, à l’été 2023, le gouvernement algérien a élargi cette politique linguistique à l’enseignement primaire : l’anglais a été introduit dès la troisième année, en même temps que le français, jusque-là seule langue étrangère enseignée à ce niveau. Les deux langues se partagent désormais le volume horaire hebdomadaire, qui diffère d’un niveau à un autre, rappellent nos confrères. Des professeurs d’anglais ont été recrutés et formés dans l’urgence.
Le français, chassé de partout
L’effacement du français dépasse les frontières de l’école. Dans l’espace public, de nombreux bâtiments officiels — civils comme militaires — arborent désormais des enseignes en arabe, en berbère… et en anglais. Le français, jusque-là omniprésent aux côtés des deux langues nationales, disparaît peu à peu.
La compagnie Air Algérie a retiré le français de ses billets d’avion. La Société de distribution des eaux d’Alger, créée avec le concours de l’entreprise française Suez, l’a rayé de ses factures. Une décision jugée « irrespectueuse pour les clients qui ne comprennent que le français », a dénoncé sur les réseaux sociaux le syndicaliste Nouredine Bouderba.
Même la musique francophone – pourtant très écoutée en Algérie – est ciblée : depuis les dernières tensions diplomatiques entre les deux pays, les chansons françaises sont quasiment absentes des radios publiques… dont l’une des principales continue, ironie du sort, d’émettre en français"
Par Audrey Senecal
15/05/2025
https://www.lejdd.fr/International/comment-lalgerie-tente-de-bannir-la-langue-francaise-de-ses-universites-158086
#metaglossia_mundus
Dans Ma France on reçoit Rozenn Milin, ardente défenseuse du maintien des langues régionales non seulement à l'école, mais aussi à tous les âges de nos vies. Pour que le Breton, le Corse, le Basque ou encore l'Alsacien continuent de résonner dans nos oreilles.
"Les langues régionales sont un patrimoine vivant" défend la sociologue Rozenn Milin
Rozenn Milin publie "langues régionales - idées fausses et vraies questions" Héliopoles
Manuelle Calmat,
Wendy Bouchard
15 mai 2025 à 13:15
Dans Ma France on reçoit Rozenn Milin, ardente défenseuse du maintien des langues régionales non seulement à l'école, mais aussi à tous les âges de nos vies. Pour que le Breton, le Corse, le Basque ou encore l'Alsacien continuent de résonner dans nos oreilles.
"Les langues régionales constituent un véritable patrimoine vivant qu'il convient de développer" affirme la co-autrice et sociologue Rozenn Milin qui publie "Langues régionales : idées fausses et vraies questions" aux éditions Héliopoles. " Il y a encore des centaines de milliers de personnes voire des millions qui parlent des langues régionales en France" poursuit-elle, " près de 120 000 élèves bénéficient d'un enseignement bilingue, et il n'est plus à prouver les bénéfices d'apprendre deux langues très jeunes d'un point de vue cognitif".
Le 19 février dernier, la commission de la culture, de l’éducation, de la communication et du sport du Sénat a désigné le Biarrot Max Brisson rapporteur d'une mission d’information sénatoriale consacrée à l’évaluation de la loi du 21 mai 2021 dite" Molac" du nom de l'auteur de la proposition de loi. Selon Paul Molac, « il faudra apprécier l’application de la loi dans les diversités régionales, avec un travail nécessaire sur la question de la formation des enseignants ».
Les défenseurs de ce "patrimoine vivant" comme le qualifie Rozenn Milin, s'inquiètent du ralentissement de la diffusion tant à l'école que de l'image souvent caricaturale voire erronée de ces langues. "On dit des choses hallucinantes, que ce ne sont pas des langues mais du patois, des dialectes, des petites choses, des parlers qu'on peut mépriser, qu'elles n'ont pas de grammaire, mais c'est absurde ! les langues ont forcément une grammaire", s'exclame l'autrice. Et de défendre la qualité d'une littérature méconnue et peu diffusée.
Le basque est encore parlé par environ 20 % de la population et compris par 9,4 % de plus. Par ailleurs, c’est la langue maternelle de plus de 80 % d’entre eux, et 20 % déclarent être plus à l’aise en basque qu’en français. En Alsace, 46 % des habitants déclarent parler assez bien ou très bien l’alsacien. En Lorraine, 44 % de la population déclare parler assez bien ou très bien le francique (ou platt). Dans le département des Pyrénées-Orientales, le catalan est parlé couramment par 20 % de la population, et plus ou moins bien par 35 %, un chiffre qui monte à plus de 45 % dans les zones montagneuses du département.
Avec ce livre documenté et pédagogique, Rozenn Milin entend démonter les idées reçues qui vont de la négation du statut de langue aux accusations de communautarisme, en passant par le mythe de l’inutilité contemporaine."
https://www.francebleu.fr/emissions/ma-france-le-journal-des-regions/ma-france-l-invite-de-wendy-bouchard-2531585
#metaglossia_mundus
"Penser les différences: Un colloque international au cœur des enjeux contemporains
12/05/2025
Colloque international enjeux contemporains Penser les différences
Dans un monde traversé par des cloisons culturelles, religieuses, ethniques, sociales et autres formes de segmentation, la question de la différence est plus que jamais d’actualité.
Comme le rappelle bien Amin Maalouf, déjà notre vie elle-même est « créatrice de différences ». La différence est à la fois une donnée naturelle et culturelle du monde, mais suscite tour à tour fascination et rejet. La différence est même inscrite aussi bien dans l’identité que dans la culture.
Son rejet conduit au « naufrage des civilisations », dirait Maalouf et à des dérives inquiétantes qui menacent d’anéantir la valeur essentielle du vivre-ensemble. Penser les différences s’avère en effet être une réhabilitation du dialogue, de l’interculturel et du lien. La différence est une expérience charnelle. Ses enjeux sont existentiels. Loin de supposer que ce concept se caractérise par une seule réponse, logique et rationnelle, la différence est une notion complexe qui concerne tous les domaines de la vie.
Et c’est précisément autour de cette thématique qu’a été organisé dernièrement le colloque international « Penser les différences », par le Laboratoire de recherche « Sciences du Langage, Art, Littérature, Éducation et Culture » (SCALEC) de l’ENS – Université Moulay Ismaïl de Meknès. Ce laboratoire, particulièrement actif, avait déjà accueilli, lors de journées d’études l’an passé, l’écrivain Abdelfattah Kilito, et cette année El Mostafa Bouignane, confirmant ainsi sa vitalité et son ouverture. Il s’agit de diversifier les moyens d’enseignement et surtout de former chez les étudiants un esprit critique et ouvert. Un tel esprit permet de faire barrage aux formes de violence et de xénophobie. L’ouverture d’esprit est un pas vers la construction d’un rapport authentique au savoir.
Les participants, ainsi que les organisateurs, ont rappelé à maintes reprises que l’identité et la culture se construisent souvent dans l’entre-deux. Aucune culture n’est pure : toutes sont traversées, façonnées et enrichies par l’échange, la rencontre et parfois la confrontation. L’humain brasse la différence, s’en imprègne et se transforme. La différence est au cœur de l’existence : sa reconnaissance et son respect sont les conditions d’une véritable cohésion sociale.
Penser la différence, c’est donc favoriser une meilleure compréhension de l’autre et lutter contre toutes les formes de rejet, de racisme et d’assimilation. C’est aussi une manière de respecter l’opacité propre à chaque culture.
En matière de littérature, les intervenants ont également souligné que la référence littéraire et culturelle ne peut être unique ni classificatoire. La littérature, comme les autres disciplines, ne doit pas être appréhendée en termes de centre et de périphérie, mais plutôt en termes de complémentarité et de réciprocité, d’autant plus que les politiques de la relation sont à l’origine de la littérature. Toute littérature est plurielle, car elle est une mosaïque de littératures. Il s’agit d’une acception de la littérature-monde qui met l’accent sur la pluralité de toute littérature, et qui consiste à faire sortir celle-ci d’une conception réductrice pour l’aborder dans une perspective inspirée par la pensée de la différence.
Coordonné par les professeurs Mohammed Dekhissi et Abdelouahed Hajji, le colloque a mobilisé des champs disciplinaires variés : littérature, art, éthique, religion, critique, sociologie, anthropologie, politique… Autant d’approches qui ont permis de penser et de repenser la différence dans ses multiples manifestations et implications, des expériences humaines à ses constructions sociales, en passant par ses dimensions symboliques ou conflictuelles.
L’événement a réuni 65 chercheurs marocains et étrangers, dont 35 doctorants. Il a compté dix séances, dont quatre panels parallèles les après-midis. Chercheurs confirmés et doctorants y ont abordé la question de la différence dans le but de sensibiliser l’audience — notamment étudiante — à l’importance de la formation d’un esprit critique et ouvert.
Certains intervenants ont insisté sur l’humanisme et l’éthique comme fondements essentiels d’un rapport authentique au savoir. Car un savoir sans savoir-être n’a pas de véritable portée !
La question de la différence a été abordée également à travers divers filtres, révélant sa polysémie et sa présence dans tous les domaines. Les organisateurs ont rappelé les valeurs fondatrices du Maroc : altérité, ouverture et respect des fondements de la nation. Le Maroc a toujours été, et demeure, un pays d’accueil et de tolérance. Le colloque s’inscrivait ainsi dans cette tradition, en affirmant que le respect de la différence est un pas essentiel vers la cohabitation avec autrui. La philosophie de la différence devient alors un enseignement de la reconnaissance de l’autre. Il s’agit d’une aspiration difficile à réaliser complètement, mais cette aspiration est salutaire ; elle indique la voie à suivre pour arrêter le désastre qui traverse le monde d’aujourd’hui.
Étudiants comme grand public ont bénéficié de communications riches et d’échanges stimulants. Le débat a été nourri par la présence d’écrivains et de chercheurs de renom tels que Marc Gontard, Bernoussi Saltani, Jean-Paul Deremble, Abderrahim Kamal, Cédric Cagnat, Bernadette Mimoso-Ruiz ou encore Bouchaib Saouri. Une attention particulière a été accordée à la participation des jeunes chercheurs, encouragés à prendre part activement à cette réflexion collective.
Le choix assumé de la pluralité des approches a fait de ce colloque un véritable carrefour d’échanges constructifs, reflet des orientations actuelles de la recherche, qui valorisent l’interdisciplinarité et le décloisonnement du savoir. Une manière concrète de servir l’un des objectifs phares de l’Université Moulay Ismaïl : faire de l’UMI un pôle d’excellence.
Penser la différence, c’est aussi interroger les formes de l’altérité dans nos sociétés, les conditions de son émergence et ses enjeux politiques, sociaux et symboliques. C’est mobiliser les outils critiques pour mieux comprendre ce qui nous sépare, mais aussi ce qui nous relie. La diversité culturelle est une valeur suprême qui peut souder le monde. Il faut rappeler à cet égard que l’humanité n’est pas innée mais acquise. Continuons à cultiver notre humanité par la célébration et la cristallisation des valeurs de l’amitié, de l’amour et du respect de l’autre.
Le désir d’identité est inséparable du désir de l’altérité. La pensée de la différence n’est pas en ce sens une stratégie pour activer l’assimilation, mais plutôt une manière de réactiver le souci de l’autre dans le respect de la différence culturelle ; une façon d’opter pour le multiple ou le divers, comme le rappelle justement l’écrivain Marc Gontard dans sa communication sur Victor Segalen. Celui-ci écrit : « C’est par la différence et dans le divers que s’exalte l’Existence. / Le Divers décroît. / C’est là le grand danger. »
Dans la même dynamique, le Laboratoire SCALEC a organisé une rencontre littéraire avec le théoricien et professeur à la Sorbonne Maxime Decout. Celui-ci y a retracé l’histoire de la lecture à travers l’histoire littéraire, avant de présenter sa propre théorie de la « mauvaise lecture » : une lecture audacieuse, capable de faire surgir l’inédit à partir des textes, remettant en cause le « lecteur modèle » théorisé par Umberto Eco. Une initiative supplémentaire qui témoigne du dynamisme de l’équipe de recherche et de la volonté des responsables de promouvoir, au sein de l’université marocaine, une recherche vivante, ouverte et exigeante.
Par Abdelouahed Hajji
Université Moulay Ismaïl de Meknès"
https://m.libe.ma/Penser-les-differences-Un-colloque-international-au-coeur-des-enjeux-contemporains_a153379.html
#metaglossia_mundus
"Pope Leo shared his thoughts in multiple languages, including Spanish, Portuguese, Italian, French, and more..."
""Peace be with you all! This is the first greeting spoken by the Risen Christ, the Good Shepherd. I would like this greeting of peace to resound in your hearts, in your families, and among all people, wherever they may be, in every nation and throughout the world," reads his message, which was shared on the Pontifex account, previously manned by Pope Francis, on all social media outlets..."
https://www.hola.com/us/celebrities/20250514832134/pope-leo-xiv-first-post-social-media/
#metaglossia_mundus
As translation technology improves, companies are cashing in on a boom in Chinese web literature worldwide, but the trend poses concerns for human editors and copyright protections.
"AI Translation Is Helping Chinese Literature Go Global
As translation technology improves, companies are cashing in on a boom in Chinese web literature worldwide, but the trend poses concerns for human editors and copyright protections.
By Jiang Xinyi
May 15, 20253-min read #literature#artificial intelligence
AI translation is accelerating the global reach of Chinese online literature — that’s the conclusion of an annual industry report by the Chinese Academy of Social Sciences and culture and entertainment group China Literature.
The report released last Friday found that overseas readership of Chinese web novels surged from 230 million in 2023 to 352 million in 2024.
By the end of last year, the overseas market for Chinese online literature reached 5.07 billion yuan ($700 million), up more than 25% year over year. Over 808,400 works have reached readers in more than 200 countries and regions, the report states.
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Spanish-language translations saw a 227% increase, while German, French, and Portuguese releases grew from nearly zero to hundreds. Japan recorded the fastest-growing user base with a 180% year-over-year increase in registered users on Chinese literature platforms. Other top-growing markets in terms of readership included Greece, Spain, and Brazil.
At a press conference coinciding with the report’s release, Yang Chen, vice president and editor-in-chief of China Literature, highlighted that AI has significantly lowered the barriers to translating Chinese web novels.
With AI assistance, China Literature translated more novels in 2024 than in all previous years combined, domestic news outlet Caixin reported.
A subsidiary of tech giant Tencent, China Literature operates Qidian, one of the country’s largest web fiction platforms. Its international version, WebNovel, launched in 2017, was the first channel to distribute officially licensed Chinese web literature overseas.
State-run People’s Daily noted that as of November 2024, 42% of the top 100 bestsellers on WebNovel were translated using AI. Around 70% of web fiction translation teams were reported to use a hybrid model in 2024, generating drafts with AI that editors then polished. This approach cut translation costs by over 90%.
However, critics warn that AI still struggles with culturally nuanced language. Its growing role has also driven down market rates, pushing many human translators into lower-paid proofreading roles and, in some cases, slashing incomes by up to half.
The report also outlines how Chinese web literature’s influence is growing beyond online reading platforms. In 2024, China Literature’s overseas licensing deals surged by 80% year over year, while adaptations of its works reached a combined 1.237 billion views on YouTube, a 35.4% increase over the previous year.
“AI-generated video could trigger the next revolution in visual content,” Yang said at the conference. “Once the technology matures, the vast trove of market-tested web fiction will become the ideal source material.”
The report goes on to caution that improper use of AI could violate copyright protections.
On April 28, 16 major web fiction platforms, including China Literature, Jinjiang Literature City, iReader Technology, and ChineseAll, jointly issued a self-regulation pact for responsible AI-assisted content creation, stressing that technological applications must respect original authorship.
Last year, the Chinese web fiction market reversed a recent slowdown in domestic sales, reaching a value of 43.06 billion yuan ($6 billion) — up 6.8% year over year. That compares to previous growth rates of 8.8% in 2022 and 3.8% in 2023.
https://www.sixthtone.com/news/1017094
#metaglossia_mundus
The indigenous African archive is a living culture that cannot be turned into a record that is fixed in time. The continued existence of the oral traditions of Africans can be maintained through storytelling rather than being archived.
"12 May 2025 - 13:15
SA marked “National Archives Awareness Week” from May 5 to 9 with the theme “Digital Footprints: Archives and Records Management in the Digital Era”.
The celebration coincided with Africa Month. While it highlighted archives from a Western viewpoint, indigenous archives were noticeably left out of the discussion. Oral traditions have historically been vital in archiving the social, political and economic aspects of the African people...
While it is important, the absence of an indigenous African archive in archival discourses has alarmed archivists trained in Western pedagogues. As a result, archivists have gone on a documentation binge of oral traditions. Others have even coined catchphrases to describe these decolonisation efforts. Our view is that documenting oral traditions and storing them in archival institutions will not save them but will only worsen their situation.
This is so because the indigenous African archive may only survive through its use and ritual performance, as evidenced by the resilience of African tradition against the onslaught of religions such as Christianity. Archivists should advocate for the indigenous African archive's continued use and performance rather than its documentation and domestication in archival repositories.
Once archived and locked into archival repositories, oral traditions cease to exist as they are no longer indigenous African archives but just something else, as they have lost their saltiness (orality). The indigenous African archive is a living culture that cannot be turned into a record that is fixed in time. The continued existence of the oral traditions of Africans can be maintained through storytelling rather than being archived.
The orality of this verbal legacy remains its preservation strength. This means archivists need to come up with archival theories that promote the management of this orality.
Disruptive technologies as reflected in the archive’s week theme, are providing a platform where this basic provenance of the indigenous African archive, which is orality, can be promoted, used, disseminated and archived. In this regard, the storytelling or narrative nature of the African oral traditions can be maintained through gamification, filming and animation.
Oral traditions, including traditional literature, are didactic, as they have been used and can be used as teaching tools for children and even adults. There is nothing stopping the African government from reintroducing oral traditions into the school curricula, especially for the early education cohorts.
Tapping into the 4IR technologies, oral traditions can be preserved through their use in the modern-day classroom. Gamification can be employed to achieve that. Smart technologies such as mobile apps and social media-centred solutions, including gamification, are likely to revive the use of oral traditions by schoolchildren. The time is now for African countries to focus on transformation in line with Africa’s Agenda 2063 so that archives can reflect the history of Africans as told by Africans.
* Prof Ngoepe is the executive director for library and information services at Unisa, while Dr Bhebhe is a lecturer in the School of Information Studies at Charles Sturt University in Australia"
https://www.sowetanlive.co.za/opinion/2025-05-12-opinion-africas-oral-traditions-need-to-be-preserved-not-archived/
#metaglossia_mundus
"Gulf and Maghrebi Arabs struggle to understand each other due to linguistic, cultural, and historical differences, with little effort made to bridge the gap, according to Arabic language experts.
Qatar’s multicultural society, where around 90% of residents are expatriates, hosts a wide blend of languages and dialects. But even within the same language can be fraught with challenges.
Gulf and North African Arabic is one of them. From rapid-fire Moroccan Darija to Algeria’s Tamazight-infused Arabic, Maghrebi dialects are often met with confusion to local’s ears.
This disconnect stems not only from linguistic differences but also from historical, cultural, and social dynamics that shape how dialects are perceived in the Gulf, according to several Arabic language experts Doha News spoke with.
Linguistic distance and phonological differences:
Studies of mutual intelligibility demonstrate that phonology is the primary barrier.
Arabic exists as a dialect continuum, in which neighbouring varieties overlap and are known as mutually intelligible, but geographically distant dialects become more difficult to understand.
And Maghrebi dialects have also undergone phonological shifts, most notably in vowel quality and syllable structure, that set them apart from Gulf speech and make their dialects harder to understand.
“All Arabic dialects have diverged from Classical Arabic in one way or another. The only way to reconnect is through intellectual and cultural production. But we’ve stopped engaging in that,” Hamza Ettanania, a Moroccan linguistic researcher and Arabic teacher, told Doha News.
Historical and geographical separation
Geographical distance between North Africa and the Gulf underpins both linguistic and cultural separations.
Dr Rola AlQattawii, a Palestinian PhD researcher specialised in Arabic linguistics and lexicography, explained that the Maghreb’s Amazigh foundation and distinct colonial histories – French and Spanish, which are non-Semitic languages – have shaped its dialects differently from the Gulf’s experiences, which fell under Persian and South Asian influences.
“There is a cognitive barrier, as there is a stereotype among people in the Gulf about Maghrebi dialects, that they are difficult and different from the more familiar dialects. This perception exists because Maghrebi culture isn’t widely spread in the East or the Gulf region,” AlQattawii told Doha News.
This historical divergence is reflected in language attitudes, where Qataris largely perceive non-Gulf dialects as less approachable, reinforcing mental distance.
Social and cultural barriers
Mutual effort is crucial for bridging dialect gaps, but social attitudes can hinder this effort.
Gulf speakers, Ettanania, the linguistic researcher and Arabic teacher, said, don’t make an effort to learn about North African cultures or dialects. “Perhaps because of the physical distance, which makes them feel it’s not worth the trouble,” he said.
This lack of curiosity is mirrored by some Maghrebi expatriates in Qatar, who seldom promote their own dialects.
“Very few people genuinely make an effort to understand Maghrebi dialects,” Ettanania said. “They assume it’s just a mix of Amazigh, Arabic, French, and Spanish and therefore too complex to grasp.”
Educational factors and media exposure
Educational systems across the Arab world prioritise Modern Standard Arabic (MSA), relegating colloquial dialects to informal contexts. While MSA serves as a unifying medium, it offers little direct preparation for understanding regional dialects.
Media exposure likewise skews towards certain dialects. Egyptian and Levantine dramas dominate satellite and streaming platforms, making their accents widely recognisable.
Gulf audiences, including Qataris, are more accustomed to hearing Levantine and Gulf speech on television and radio, further marginalising Maghrebi varieties.
“We grew up watching their films and TV shows. From a young age, Maghrebi people have been exposed to their culture. We learned how they pronounce words and engage with the language,” Ettanania said.
Without significant representation of Maghrebi dialect content, Gulf listeners seldom develop the listening strategies needed to decode its rapid speech and unique phonemes.
Qatar, where English is a lingua franca
In Qatar’s multinational environment, English often supersedes colloquial Arabic as the practical medium of inter-expatriate communication.
This trend reduces incentives to negotiate dialect differences, as speakers default to English rather than bridge dialectal gaps. Moreover, class dynamics influence willingness to engage: expatriates in professional settings may opt for English to project competence and avoid social friction, according to Arabic language experts.
Even the Qatari dialect itself has been influenced by the country’s international workforce and mercantile history, blending Gulf Arabic with borrowings that even native Qataris sometimes misrecognise.
Sustained exposure and active inquiry into the roots of language development can improve comprehension across dialects.
“It just takes effort and curiosity, asking what a word means and how it’s pronounced. We explain and simplify our dialect, so next time they’ll recognise it better. It’s just a matter of choice not difficulty,” Ettanania said.
Dr. AlQattawii also reinforced this by citing her own experience in Qatar.
“I began to recognize the features of Maghrebi dialects, and it became clear that they’re actually quite similar to other dialects and can be understood,” she said. “Focusing on phonological patterns and recurrent lexemes enhances comprehension over time.”"
Nassima Babassa May 12, 2025
https://dohanews.co/why-north-african-arabic-poses-comprehension-challenges-in-qatar/
#metaglossia_mundus
"Monash University Translator and Interpreter Training Package
12 May 2025
During the catastrophic 2022 flooding event in the Greater Shepparton region, volunteers from local multicultural communities played a key role in helping non-English speakers to evacuate safely and access support. This project features an innovative training package, providing residents of the Greater Shepparton region access to introductory translator and interpreter training. A major focus is 'interpreting in natural disasters', as well as a ‘working with interpreters’ session for key stakeholders in the region, ensuring that service providers in areas such as health, justice and emergency management learn how to apply best practice in their work with interpreters assisting members of the multicultural community. The project includes the first ever Thriving in Regional Communities Industry Expo, which brings together key stakeholders from the language services industry and regional communities. We aim to build a mentoring program of future trainers from the regions and roll out similar training in other regional areas in Victoria. The project is funded by the Australian and Victorian Governments in response to the October 2022 flood event which impacted Victorian communities in Greater Shepparton.
Research team: Dr Leah Gerber, Dr Shani Tobias, Prof. Rita Wilson, Mr Alex Avella
Funding received: $44,620.00"
https://www.monash.edu/arts/languages-literatures-cultures-linguistics/news-and-events/articles/monash-university-translator-and-interpreter-training-package
#metaglossia_mundus
To Hussain, literature, and translation especially, is inherently political...
"The Translation Studies Hub (TSH) held its second annual “Literary Translator Residency” event May 6, inviting prominent Arabic translator Sawad Hussain to speak on her experiences and the trials faced throughout her career.
Hussain works primarily on translating works from Arabic to English, with translations spanning many different genres and reading levels. Her body of work includes titles such as “The Djinn’s Apple” by Djamila Morani, “Black Foam” by Haji Jabir, and her newest translation "The Book Censor's Library" by Bothayna Al-Essa, which was a finalist for the 2024 National Book Award ...
To Hussain, literature, and translation especially, is inherently political...
“Indeed, I have appreciable agency as a translator to choose… what makes its way into the English language sphere,” Hussain said. “To choose how Arabic literature and countries where Arabic is spoken are represented.”
This “sense of guardianship,” as Hussain describes, is a responsibility that has followed her throughout her career. To fight against the stereotypical understanding of Western publishers and consumers, a translator must be prepared to break the mold.
“I do act as a gatekeeper in deciding … which voices or narratives need to be elevated or amplified,” Hussain said.
To provide an example of this gatekeeping, Hussain spoke on a recent translation of three excerpts for an award pamphlet. The excerpts chosen, she believed, were problematic due to the way a disabled character was portrayed. Hussain decided to change some of the words and provide suggestions for the final editor to implement. Her suggestions went unheeded.
“The sections I had flagged to the commissioning individual as problematic were not addressed,” Hussain said. “They were left in the English exactly as they appear in the Arabic, and are jarring for me to read.”
Hussain’s experiences are unfortunately commonplace in the translation and publishing industry. Anecdote after anecdote was provided in the final half of the lecture of changes made in the name of sales, realism, and Western sensibilities.
“How much of a right, if any at all, do we have to alter another culture's literary tradition just to suit our own?” Hussain said...
Hussain’s insights on translation went beyond the technical level, with guidance given to aspiring translators at UW as well. Her first piece of advice? Be prepared for rejection.
“Rejection and resilience is the name of the game,” Hussain said. “You're going to be rejected … But I would also say to create a community of translators … find a community, ideally, find someone who can mentor you informally or formally.”...
By Nathaniel Chen
https://lnkd.in/e2wg3Xym
#metaglossia_mundus
Le dictionnaire Le Petit Robert 2026 s’offre un détour par Marseille avec l’entrée officielle de trois expressions bien de chez nous : tarpin, gâté et tanquer. Des mots du quotidien qui font leur révolution linguistique.
"...C’est officiel : tarpin, gâté et tanquer font leur entrée dans le Petit Robert 2026. Trois petits mots mais une grande victoire pour les amoureux du parler marseillais. Le sociolinguiste Médéric Gasquet-Cyrus, spécialiste du coin et conseiller pour le dico, exulte : c’est une « trilogie exceptionnelle ». Parce qu’avant de finir en pleine page, un mot doit avoir fait ses preuves à l’oral comme à l’écrit, et surtout, avoir dépassé les limites de sa ville d’origine. C’est donc un vrai game-changer pour la langue française.
De la rue au dictionnaire : un sacré parcours
Pas de place pour les expressions jetables. Pour rejoindre les rangs du Petit Robert, les mots doivent vivre leur meilleure vie dans les conversations, la presse, les réseaux… bref, s’installer dans le paysage linguistique. Les équipes du dictionnaire analysent les usages avec une rigueur scientifique et une dose d’intuition. C’est comme ça que tanquer, utilisé aussi bien dans un match de foot que sur un terrain sableux, a fini par être validé. Et si gâté a explosé grâce à SCH et son « Oui ma gâtée » dans Bande organisée, c’est finalement une citation littéraire marseillaise plus sage qui a été retenue. Carré.
Marseille, mais pas que : un lexique en mouvement
L'arrivée de ces trois mots dans le dico s’inscrit dans une vague plus large : chaque année, environ 150 nouveaux termes viennent remplacer ceux tombés en désuétude. Pour 2026, chill, dinguerie, VAR, chakchouka ou encore se capter viennent compléter la playlist linguistique. Des mots dans l’air du temps, qui montrent que le français est vivant, vibrant, et surtout influencé par les usages de la rue, du net, des régions. Bref, le français s’enrichit, et Marseille y met clairement sa sauce."
par Marion Santiago
14 mai 2025
https://www.lebonbon.fr/marseille/news/3-mots-marseillais-font-leur-entree-petit-robert-2026/
#metaglossia_mundus
MyAsli Calls For Official Recognition Of Sign Language Interpreters As Professionals. GEORGE TOWN, May 14 (Bernama) -- The Malaysian Association of Sign Language Interpreters (MyAsli) is calling on the government to recognise sign language interpreting as a professional career in the country...
https://www.bernama.com/en/region/news.php?id=2422839
#metaglossia_mundus
"Interpreter Job
Posted on May 13, 2025...
Job details
Location Remote based in Winnipeg, MB
Workplace informationRemote
Salary
27.00 to 30.00 hourly (To be negotiated) / 5 to 40 hours per week
Terms of employment
Casual employment
Part time leading to full time
Day, Evening, Night, Weekend, Shift, Overtime, On Call, Flexible Hours, Early Morning, Morning
Starts as soon as possible
vacancies8 vacancies
SourceJob Bank #3304252
Various locations
Overview
Languages
Bilingual
Education
No degree, certificate or diploma
Experience
Experience an asset
Remote
Work must be done remotely. There’s no office space provided.
Asset languages
Spanish
Georgian
Lao
Responsibilities
Tasks
Interpret oral communication from one language to another aloud or using electronic equipment
Interpret for persons speaking an Aboriginal or foreign language
Interpret language for individuals and small groups
Experience and specialization
Interpretation specialization
Conference interpreter
Additional information
Security and safety
Criminal record check
Own tools/equipment
Cellular phone
Personal suitability
Accurate
Client focus
Excellent written communication
Excellent oral communication
Who can apply for this job?
You can apply if you are:
a Canadian citizen
a permanent resident of Canada
a temporary resident of Canada with a valid work permit
Do not apply if you are not authorized to work in Canada. The employer will not respond to your application"
https://www.jobbank.gc.ca/jobsearch/jobposting/44205280?source=searchresults&wbdisable=true
#metaglossia_mundus
From supporting her parents from afar, celebrating religious events, to deciding on a surname—this is the story of an Indonesian-Australian navigating life in an intercultural marriage.
"From supporting her parents from afar, celebrating religious events, to deciding on a surname—this is the story of an Indonesian-Australian navigating life in an intercultural marriage.
'Learning from each other': How couple faces challenges of intercultural marriage
Love has never cared much about borders, languages, or cultural differences. But when you're building a life with someone from a completely different background, there's no denying it throws up some unique hurdles.
For Emma Dainona, a 44-year-old who works as a retail worker and a singer, navigating these differences has become second nature. She spoke with SBS Indonesia about her cross-cultural marriage to her husband, David Gum.
"I learn his culture, he learns mine. At home, we just apply what works for us," said Dainona, a Perth resident of Indonesian origin whose husband is from a different culture.
Dealing with stereotypes
It's no secret that mixed-culture relationships often cop their fair share of stereotypes and judgments. Dainona considers herself lucky to have avoided direct discrimination, though she's well aware many couples in her position aren't so fortunate.
"Look, I think if people have those assumptions, we can't control what they think or believe. What matters is that we stay true to ourselves," Dainona said.
Supporting parents in Indonesia
The "sandwich generation" phenomenon—where individuals bear dual responsibilities for parents and their immediate family, both financially and emotionally—represents a common reality for many Indonesian families.
Dainona's on board with this idea. In fact, she sees caring for her parents as an integral part of loving them. Though she can't physically care for her parents, as they're thousands of kilometres away from Perth, Dainona maintains caring by providing financial support and visiting them as often as they can.
Personal identity in the surname
One of the more personal cultural differences Dainona has grappled with is whether to take her husband's surname—a common practice in Australia but not typically done in Indonesia.
A surname, for Dainona, represents cultural identity and personal autonomy. So,"for now, I'm sticking with my original name. I haven't decided about taking his surname yet. I'm still weighing up the pros and cons, and I don't want to rush into anything," Dainona said."
By Anne Parisianne
Source: SBS
13 May 2025 7:04pm
https://www.sbs.com.au/language/indonesian/en/podcast-episode/learning-from-each-other-how-couple-faces-challenges-of-intercultural-marriage/fvf9st0le
#metaglossia_mundus
|
Scoop.it!
"Whether it was the mayor, the governor, or the Health Department, we probably all remember the video announcements during the pandemic. But did you notice the women standing beside those officials?
....
"Having interpreters there gives that real-time access as it is happening, all of the details, and that is what you call equitable access, that is what you call inclusion"...."
#metaglossia mundus