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Over 7,000 languages are spoken today, but nearly half could vanish by the end of the century. Essay Why linguistic diversity matters By Lorna GibbApril 29, 2025 I have long wanted to write something for a general readership that explored the world’s endangered languages and the cultural, cognitive, and historical significance they hold. Linguistic diversity matters, and not just to linguists, but to all of us. Over 7,000 languages are spoken today, but nearly half could vanish by the end of the century. Globalization, migration, and political marginalization have driven this shift, hastened this loss. But every language encodes a unique worldview, history, and way of understanding the world. When a language dies, so too does an entire way of thinking. Individual accounts of the speakers of threatened tongues are poignant. Marie Smith Jones was the final voice of Eyak in Alaska. When she passed away in 2008, she took with her a language that had shaped generations of ecological and cultural knowledge. Similarly, the Livonian language of Latvia, once spoken along the Baltic coast, has nearly disappeared, a casualty of historical repression and shifting social pressures. Tefvik Esenç, the last speaker of Ubykh, a language once spoken in the Caucasus region dedicated his life to preserving his language, working with linguists to document as much as possible, but by the time of his death in 1992, Ubykh had no living speakers left. These languages didn’t fade away naturally; they were actively suppressed, marginalized, or deemed impractical by invading cultures. Linguistic extinction is almost always a consequence of power dynamics, with minority languages forced out by the dominance of others. Beyond the emotional and cultural loss, there are also cognitive and environmental implications of language extinction. Indigenous languages often contain highly specialized vocabularies for landscapes, plants, and ecological systems, knowledge that can be invaluable for conservation efforts. The Kayardild language of northern Australia, for example, encodes highly specific spatial information tied to the land, something that becomes nearly impossible to translate into English. The Tofa people of Siberia, whose language is critically endangered, suppressed by the Russian government, possess a deep knowledge of reindeer herding that is embedded within their linguistic expressions. When these languages disappear, we don’t just lose vocabulary; we lose an entire way of engaging with the world. This is particularly alarming in an era of climate change, where traditional ecological knowledge could offer crucial insights into environmental sustainability. Current research shows that multilingualism also enhances problem-solving and cognitive flexibility, perhaps even our resistance to dementia. Our diminishing linguistic diversity isn’t just a cultural tragedy but a cognitive one. For example, the Matsés people of the Amazon have a verb structure that requires speakers to indicate precisely how they came to know something. This means that every statement carries an embedded epistemology, forcing speakers to be explicit about the source of their knowledge. This linguistic feature is completely absent in English, raising the question of what happens to cognitive habits when such structures disappear. If languages construct the way we perceive time, space, and relationships, each disappearing language represents the loss of a way of conceptualizing the world. I wonder what ways of thinking are already lost to us, what intellectual diversity has quietly vanished alongside these rare tongues Key to all of this is that language is tied to power and identity. Many communities see their languages as fundamental to who they are, and when those languages disappear, people can experience deep psychological and social dislocation. These are tragically illustrated by cases where colonization and forced assimilation nearly erased languages, such as Gaelic, Welsh, and numerous Native American tongues. Yet hope remains, glimmers of resurgence, showing how languages can be revived. The success of Hebrew in the 20th century is remarkable, and efforts to restore Māori in New Zealand and Hawaiian in Hawaii prove that languages can be brought back from the brink if communities commit to them. Cornish language activists, despite their language being declared extinct in the 18th century, have successfully revived it to the point where it is now spoken in schools and cultural events. Technology too can play a part. Digital archives, online courses, and AI-driven tools offer new ways to document and teach endangered languages. Social media has even become a platform for linguistic activism. YouTube channels and TikTok influencers have played a role in revitalizing Irish and Scottish Gaelic, making them more accessible to younger generations. But I wonder sometimes if this is a true revival or just a chimera of the thing itself. Language is not just something to be recorded; it needs to be lived, spoken, and passed down. No amount of digital preservation can replace real-world speakers keeping a language alive. And that same technology can hasten the demise of other languages. Whistled languages evolved to enable inhabitants of remote communities or geographic terrain that was difficult to traverse, communicate more easily across vast distances. It’s astonishing that every continent of our world has an example of a language like this: from Gomera in the Canary Islands and Folopa in Australia to Hmong in the Himalayas. Yet there are far fewer whistlers now than there were even a decade ago as mobile phones have slowly replaced the need for them. More encouragingly, sometimes, this has led to concerted campaigns that amount to a celebration of the language, whistled Kus dili, from Kuskoy in Turkey, is a perfect example of this, where a yearly festival for the language now brings global visitors to what was a small village. Linguistic diversity is an irreplaceable human treasure. We must appreciate what we have lost, what we are in danger of losing, and we must fight for those languages that remain to be free from persecution. Losing a language isn’t just about losing words; it’s about losing a way of seeing the world. We can lament the past and commemorate it in words but we must also fight for change. Governments, educators, and individuals must take an active role in preserving and revitalizing endangered languages. Lorna Gibb is associate professor of creative writing and linguistics at the University of Stirling. Her books include The Extraordinary Life of Rebecca West, Lady Hester: Queen of the East, and the novel A Ghost’s Story. Her writing has appeared in leading publications such as Granta and the Telegraph. https://press.princeton.edu/ideas/why-linguistic-diversity-matters
#metaglossia_mundus
"Lifelong Learning at Cardiff University provides interpreting courses that introduce students to working within the sector and volunteering to help local people access essential services.
Many of our courses are delivered with ‘Let’s Interpret’, a local project supporting bilingual and multilingual women living in Cardiff to develop and use their language skills, for the benefit of both them and their community.
Zora Jackman leads the interpreting programme and has seen first hand the life-changing impact learning has on students and commented:
“I feel privileged to have witnessed over the years how our students gain confidence, learn from each other and support each other during the course and beyond. I have seen how they can use their new knowledge, helping their communities whilst making good use of their language skills on a professional level. In short – they form a community of practice.”
Dr Sara Jones, Coordinator at Lifelong Learning has been a guest at two recent award ceremonies where students have received certificates for completing interpreting modules. Sara commented:
“It is wonderful to meet our students and hear how their studies have led them to employment and volunteering opportunities. The feedback we receive is positive and all students agree that helping people access health, legal and educational services is extremely rewarding.”
Dayana Espinoza studied First Steps to Public Service Interpreting and commented:
“The course has improved my self-confidence. I can now interpret in an accurate and professional manner. It was a wonderful course, full of learning and continuous development. I found this course particularly useful for my career and to continue volunteering."
https://www.cardiff.ac.uk/news/view/2911423-interpreting-courses-improve-career-prospects-and-help-local-communities
#metaglossia_mundus
"Sahitya Akademi invites books for 2025 translation prize, honoring outstanding literary translations into 24 Indian languages. Deadline: May 31, 2025.
The annual award honours outstanding translations of literary worksinto the 24 Indian languages recognised by the akademi. Books published between January 1, 2019, and December 31, 2023, are eligible.
The akademi encourages translators, publishers, and literary enthusiasts to submit one copy of the translated work along with the duly filled application form. The deadline for the submission is May 31, 2025, said a release.
The prize recognises and promotes literary exchange across Indian languages by honouring translators who bring regional masterpieces to a wider audience, the release added.
For detailed guidelines, eligibility criteria, and the application form, interested individuals can visit the akademi’s website: www.sahitya-akademi.gov.in.
Published - May 04, 2025 07:29"
https://www.thehindu.com/news/cities/bangalore/sahitya-akademi-invites-entries-for-translation-prize/article69534110.ece
#metaglossia_mundus
"The organization invites applications for the PEN/Heim Translation Fund, established in 2003 by Priscilla and Michael Henry Heim in response to the low number of literary translations currently appearing in English.
May 4, 2025
Deadline: June 1, 2025
Grants will be awarded to support the translation of works of fiction, creative nonfiction, poetry, or drama originally written by a single individual that has not previously appeared in English in print or has appeared only in an outdated or otherwise flawed translation. Works should be translations-in-progress, as the grant aims to provide support for their completion.
Projects may have up to two translators but are limited to one original author. There are no restrictions on the nationality or citizenship of the translator, but the works must be translated into English.
For complete program guidelines, application instructions, and a list of previously awarded grants, see the PEN America website..."
https://philanthropynewsdigest.org/rfps/rfp17789-pen-america-invites-applications-for-pen-heim-translation-fund
#metaglossia_mundus
A new technique helps AI text generators mimic the style of a sample text without distorting its original meaning. The method is based on a well-known linguistic model.
"Researchers at the University of Maryland have developed a new approach that lets large language models rewrite text in a specific style, while preserving the underlying content. Their approach builds on "register analysis," an established linguistic framework for analyzing writing styles, and appears to surpass existing prompt-based methods.
AI systems already commonly perform style transfer - converting text from one tone to another while maintaining core meaning. Common applications include transforming casual messages into formal business writing or vice versa.
A scientific approach to style transfer using register analysis
Current style transfer methods typically rely on basic instructions like "make this more polite" or use AI to extract style keywords like "casual" or "serious" from example texts. According to the researchers, these approaches often lead language models like GPT or LLaMA to invent content or completely restructure texts, creating problems for sensitive documents...
The researchers cite an example where their previous system, STYLL, added unauthorized embellishments when rewriting a simple statement about soccer player Verratti, inserting phrases about him being a "legend" and the "bread and butter of the team" that weren't in the source text.
Take this example from the researchers' paper: The sentence "Verratti is practically untouchable. He's signing an extension every year or so and PSG won't sell for even a €100m." was rewritten by STYLL with phrases like "legend," "bread and butter of the team," and "locking down new deals" - details not found in the original.
The new approach employs Douglas Biber's register analysis framework, which evaluates concrete linguistic features like noun frequency, auxiliary verb usage, and level of language abstraction. The team developed two prompting strategies: "RG," which analyzes style features to generate guiding adjectives, and "RG-Contrastive," which directly compares input and target text styles.
Both methods follow a three-step process: analyzing style, converting it to clear descriptive terms, and rewriting text accordingly. The technique requires no additional training data...
The prompting method works effectively with smaller language models ranging from 3 to 8 billion parameters. This makes it suitable for resource-constrained applications like mobile apps. Tests revealed lower rates of copying from example texts compared to basic prompting methods. The approach also maintained strong grammatical quality, as measured by the CoLA language acceptability model.
Notably, the researchers found their approach generated primarily functional style descriptors like "technical" or "polished." In contrast, the earlier STYLL system favored more subjective terms such as "sarcastic" or "opinionated," which carried a higher risk of distorting the original meaning.
https://lnkd.in/eUjaDghR
#metaglossia_mundus
https://the-decoder.com/new-prompt-method-rewrites-text-in-any-style-without-changing-its-meaning/
#metaglossia_mundus
"À paraître le 15 mai 2025 aux éditions Héliopoles, Langues régionales : idées fausses et vraies questions, signé par Rozenn Milin et Philippe Blanchet Lunati, se présente comme un ouvrage de référence pour quiconque souhaite comprendre – au-delà des clichés – les enjeux liés aux langues dites régionales en France.
Ce livre, documenté et pédagogique, entend démonter méthodiquement les discours dominants fondés sur l’ignorance, l’idéologie ou la désinformation. Des idées reçues qui vont de la négation du statut de langue aux accusations de communautarisme, en passant par le mythe de l’inutilité contemporaine.
Un objectif clair : rétablir des faits appuyés par des données scientifiques et linguistiques fiables, pour poser les bases d’une politique plus respectueuse de la diversité linguistique française.
Quatre grands axes de déconstruction
L’ouvrage s’organise autour de quatre grandes parties :
Les langues régionales ne seraient pas de « vraies langues » : l’ouvrage déconstruit cette idée en montrant la richesse, la grammaire, la littérature et l’histoire de ces langues.
Le rôle de l’État dans leur disparition : un focus critique sur la politique linguistique française, notamment le rôle joué par l’école.
Les langues régionales seraient inutiles aujourd’hui : les auteurs démontrent leur utilité sociale, culturelle et même économique.
Les langues régionales seraient dangereuses pour la République : réponse argumentée aux discours qui les accusent de séparatisme ou d’anti-français.
À qui s’adresse ce livre ?
L’ouvrage se veut accessible au grand public, mais aussi utile aux enseignants, journalistes, élus et professionnels des médias. Il répond à une réelle attente d’arguments solides pour comprendre un débat qui reste, en France, très sensible.
« Ce livre veut être un ouvrage de référence auquel on pourra se rapporter dès qu’on cherchera des réponses claires et documentées », déclarent les auteurs dans un entretien.
✍️ Les auteurs
Rozenn Milin est historienne, sociologue et spécialiste de la diversité linguistique. Elle est l’auteure d’un travail de recherche de près de dix ans sur l’interdiction des langues minoritaires à l’école. Elle a récemment publié La honte et le châtiment (mars 2025), Un essai courageux et bouleversant qui explore les blessures profondes laissées par l’école républicaine chez les enfants contraints d’abandonner leur langue, que ce soit dans les colonies ou au sein de l’Hexagone.
Philippe Blanchet Lunati, professeur à Rennes 2, est un expert reconnu en sociolinguistique et en politiques linguistiques, auteur de nombreux travaux sur les discriminations liées à la langue.
La couverture est illustrée par Nono, dessinateur de presse bien connu des lecteurs d’Ouest-France et du Télégramme.
📅 Sortie en librairie : 15 mai 2025
📘 Éditions Héliopoles – 192 pages – 17 €
🔗 www.heliopoles.fr"
https://mobile.abp.bzh/langues-regionales-un-nouvel-ouvrage-71567
#metaglossia_mundus
"Prix de traduction du PEN Club français : appel à candidatures
Le PEN Club français vient de lancer l’appel à candidatures pour les éditions 2025 de ses deux prestigieux prix littéraires de traduction : le Prix Poésie en traduction et le Prix Roman-récit-nouvelle en traduction. Nouveauté cette année : ces prix deviennent désormais bisannuels, une évolution marquant une volonté de renforcer leur impact dans le paysage littéraire francophone.
Le 04/05/2025 à 10:36 par Dépêche
Ces distinctions récompensent la qualité littéraire d’une œuvre traduite en français, qu’il s’agisse de poésie ou de fiction narrative (roman, récit ou nouvelle), sans distinction de langue source ni de date de parution originale. L’accent est mis sur la finesse linguistique et stylistique de la traduction, au-delà de toute école ou méthode particulière.
Les traductions éligibles doivent avoir été publiées à compte d’éditeur au cours des douze derniers mois. Une seule œuvre par traducteur ou traductrice peut être soumise, et les rééditions ne sont pas retenues. Les candidatures sont ouvertes aux traducteurs eux-mêmes, mais aussi aux maisons d’édition qui souhaitent valoriser le travail de leurs collaborateurs.
Les deux jurys sont constitués de poètes, écrivains et traducteurs renommés. Pour la poésie, Linda Maria Baros préside un comité où siègent notamment Alexis Bernaut et Sylvestre Clancier. Côté fiction, Philippe Pujas dirige un jury composé entre autres de Josée Kamoun, Nedim Gürsel et Carole Mesrobian. Les lauréats seront dévoilés à l’hiver 2025, après publication d’une sélection à l’automne. Les prix sont dotés par le PEN Club français.
Candidatures ouvertes jusqu’au 15 juin 2025." Pour plus d'informations, voir👇🏿👇🏿👇🏿
https://actualitte.com/article/123586/prix-litteraires/prix-de-traduction-du-pen-club-francais-appel-a-candidatures
#metaglossia_mundus
"...Foreign residents and multicultural families in Korea often face hurdles beyond language barriers when visiting hospitals. From explaining symptoms to navigating the health care system, these challenges can cause delays or disrupt treatment.
Seoul has unveiled a new policy aimed at easing those difficulties.
The Seoul Metropolitan Government announced Friday that it will launch the Medical-Seoul Interpreter Community this month to help foreign residents and multicultural families overcome language barriers in medical settings.
A total of 43 interpreters have been selected, covering 10 languages: Chinese, Russian, Vietnamese, Mongolian, English, Khmer, Japanese, Thai, Hindi and Urdu.
The team includes foreign residents and local citizens who have completed professional medical interpretation training and hold relevant certifications. They will assist in situations requiring specialized support, including treatment for serious illnesses, surgeries, hospitalizations and advanced medical exams.
Language barriers have long been a major obstacle preventing foreign residents here from receiving proper medical care.
A 2020 survey of 1,060 foreigners by the National Human Rights Commission of Korea found that 24.5 percent said they did not fully understand medical explanations without an interpreter. In contrast, more than 90 percent reported clear understanding when interpretation services were available.
According to Statistics Korea, 6 percent of migrants said they had been unable to visit a hospital despite being ill over the past year — with 38.7 percent blaming communication difficulties as the primary reason.
Medical interpretation services must be requested at least three days before the appointment, excluding public holidays. The service is available on weekdays from 9 a.m. to 6 p.m., and each applicant may use it for up to four hours per session, with a maximum of four sessions per year.
The entire process, from application to interpreter assignment, is managed by the Dongbu Foreign Resident Center, a foreigner support center operated by the city government.
A QR code that links to the medical interpretation request form. Courtesy of the Seoul Metropolitan Government
The service will be available starting next Wednesday. Applications can be submitted through banners or QR codes found on global.seoul.go.kr and the mcfamily.or.kr."
By Park Ung
Published May 3, 2025 5:00 am KST
https://www.koreatimes.co.kr/southkorea/society/20250503/seoul-offers-medical-interpreters-for-foreign-residents-multicultural-families
#metaglossia_mundus
"Les écritures sous contrainte en Europe: Samedi 21 juin 2025
Maison de la recherche de la Sorbonne Nouvelle
(4 rue des Irlandais, 75005 Paris)
Organisateurs :
Hermes Salceda (Université de Vigo, ILing) et Alain Schaffner (Sorbonne Nouvelle)
Avec le soutien de l’UMR Thalim (Sorbonne Nouvelle, CNRS, ENS), de la Commission de la Recherche et de la Direction des Affaires internationales de la Sorbonne Nouvelle.
Si l’Oulipo a constitué au cours de ses premières années d’existence en France un groupe très discret, les écritures sous contrainte dont il est à l’origine connaissent, en ce début de xxie siècle, un succès international. Les créations potentielles sont en effet élaborées à partir de bases mathématico-logiques communes, censées être totalement indépendantes des langues-cultures dans lesquelles elles s’expriment, ce qui signifie qu’elles sont fondamentalement exportables. Cela explique sans doute en partie leur succès éditorial et médiatique. Ces ouvrages hors du commun offrent de nouveaux plaisirs de lecture, se présentent comme des objets de recherche déconcertants qui défient l’herméneute et font figure de sources d’inspiration pour des créateurs venus d’horizons divers. Une communauté d’Oulipiens et d’“oulipotes” s’est ainsi constituée, dans les différentes langues d’Europe, et se manifeste régulièrement à travers toutes sortes d’événements, qu’ils soient universitaires ou non : colloques, éditions, traductions, mais aussi expositions, lectures, concerts, installations, ateliers d’écriture...
L’étude de la réception à grande échelle des littératures sous contrainte dans les langues européennes passe donc par l’observation attentive des traductions, de la réception universitaire des textes oulipiens, des productions des écrivains travaillant sous contrainte dans d’autres langues que le français. On pourra y associer celle des créateurs intervenant dans le domaine des arts plastiques, de la musique, des écritures numériques, et des innovations pédagogiques.
Cette journée d’étude est un premier pas vers un projet plus plus vaste dont l’ambition serait dans un premier temps de cartographier les écritures sous contrainte dans les langues européennes, puis d’y associer dans un second temps les autres langues du monde.
...
Responsable :
Hermes Salceda (Université de Vigo, ILing) et Alain Schaffner (Sorbonne Nouvelle)
Adresse :
Maison de la recherche de la Sorbonne Nouvelle: 4 rue des Irlandais, 75005 Paris -
https://www.fabula.org/actualites/127437/les-ecritures-sous-contrainte-en-europe.html
#metaglossia_mundus
Scientists have found that artistic types are more likely to have some of the genes that causes schizophrenia.
"The old saying that there’s a fine line between genius and madness could actually be true.
Scientists have found that artistic types are more likely than those with down-to-earth jobs to have some of the genes that cause schizophrenia and bipolar disorder.
For instance, an actor is more likely to have some of the genes than a farmer, Icelandic researchers claim.
The finding suggests that the DNA that causes the manic energy and unconventional thinking of some psychiatric conditions also helps to fuel creativity.
Many actors, comedians and writers have spoken about their struggle with mental illness. Stephen Fry and Catherine Zeta-Jones both suffer from bipolar disorder.
Scientists looked at the genes carried by people with schizophrenia and bipolar disorder, and then showed that healthy Icelanders who were professional actors, dancers and musicians were more likely than others to have some of these genes.
But salesmen, fishermen and builders had no more of the genes than average.
In all, more than 250 000 people were studied for the research, which is published in the journal Nature Neuroscience.
Lead researcher Kari Stefansson, of the genetic research firm deCODE, said: “The results should not be a surprise because to be creative you have to think differently from the crowd.”
Daily Mail, 9 years ago
https://iol.co.za/news/2015-06-09-madness-and-genius-closer-than-we-think/
#metaglossia_mundus
"AI future of work is evolving at a rapid pace and it is reshaping industries, automating repetitive tasks as well as redefining job roles. The transformation has sparked concerns among many about job losses, but it simultaneously also highlights the value of human skills. The most sought-after professionals with the increasing use of AI will be those who can do what machines cannot. These can be such which requires critical thinking, solve complex problems and building meaningful relationships.
The key to thriving in the AI future of work is not just about technical expertise, but it is also about cultivating skills which remains irreplaceable. It will ensure that humans will continue to play and important role amid intelligent machines.
Human Touch Can’t Be Replaced
One key limitation of AI is its inability to develop true emotional intelligence. AI future of work requires professionals to navigate human emotions, resolve conflicts and strengthen collaboration. Empathy, active listening and interpersonal communication are skills which cannot be replicated by machines.
Human workers will be required to handle complex relationship-building tasks amid AI taking over routine customer interactions such as leadership, HR and healthcare. Emotional intelligence will remain a defining factor in professional success.
Thinking Beyond Algorithms
AI is excellent at analyzing patterns and automating predictable tasks. However, it struggles with unstructured and unpredictable problems. Professionals exceling at critical thinking and problem-solving will be indispensable In the AI future of work era.
Project managers, business strategists and industry leaders are seen sometimes facing such challenges which require creative solutions. AI can provide insights in this respect, but it also takes human intuition and experience to make the right decisions in dynamic situations. The demand for problem-solving skills will increase as industries become more complex.
Driving Progress in AI Era
True creativity remains a human strength even though it is true that AI can assist in content creation and optimize marketing strategies. Professionals who can think outside the box as well as develop innovative ideas and challenge will continue to be in demand.
Fields like advertising, design and entertainment are said to thrive on originality. It is true that AI can generate content, but it is simultaneously also a matter of fact that it cannot create cultural movements or produce groundbreaking artistic expressions. Humans will be the drivers of true innovation and AI can just enhance their creative potential.
Guiding Workforce Through AI Disruptions
The AI future of work requires such leaders who can guide their teams through technological disruptions. AI can analyze employee performance and optimize workflows, but the leadership is all about much more than efficiency. The leadership is about vision, motivation and trust of course.
The need for strong human leadership will grow as workplaces become more digital as well as more remote. AI cannot replace the ability to inspire teams, strengthen a sense of purpose and even navigate organizational change. The best leaders will be those who can understand the potential of AI amid prioritizing human connection.
Staying Relevant in AI Age
Adaptability will be one of the most critical skills for long-term success in the AI future of work phenomenon. Professionals need to stay ahead by embracing lifelong learning as well as upskilling as AI continues to evolve.
New job roles such as AI trainers, digital ethicists and human-AI collaboration specialists are gradually emerging. Professionals who remain competitive will be those who update their knowledge on a regular basis and are open to change. Experts believe that AI will not replace humans entirely at job, but it will definitely reshape job roles and make adaptability essential.
Balancing AI and Human Skills
AI future of work is not just something about replacing humans with machines, but it is also about finding the right balance between AI efficiency and human capabilities. AI will handle data-heavy tasks and humans will lead in creativity, emotional intelligence as well as problem-solving.
Companies integrating AI amid prioritizing human expertise are said to thrive in the future. The future workforce will consist of professionals who can seamlessly collaborate with AI.
The most successful individuals amid AI future of work will be those who embrace change, refine human skills and position themselves as indispensable. Hence, it is rightly said that the time to future-proof our careers is now."
By Sunil Sonkar - May 3, 2025
https://www.techiexpert.com/ai-and-the-future-of-work-what-skills-will-still-matter/
#metaglossia_mundus
"May 14, 2025 | 4:00PM
Franke Institute for the Humanities
A Taytsh Manifesto calls for a translational paradigm for Yiddish studies and for the study of modern Jewish culture. Saul Noam Zaritt calls for a shift in vocabulary, from Yiddish to taytsh, in order to promote reading strategies that account for the ways texts named as Jewish move between languages and cultures.
Yiddish, a moniker that became dominant only in the early twentieth century, means “Jewish” and thus marks the language with a single identity: of and for a Jewish collective. In contrast, this book calls attention to an earlier and, at one time, more common name for the language: taytsh, which initially means “German.” By using the term taytsh, speakers indicated that they were indeed speaking a Germanic language, a language that was not entirely their own. In time, when the word shifted to a verb, taytshn, it came to mean the act of translation. To write or speak in Yiddish is thus to render into taytsh and inhabit the gap between languages.
A Taytsh Manifesto highlights the cultural porousness that inheres in taytsh and deploys the term as a paradigm that can be applied to a host of modern Jewish cultural formations. The book reads three corpora in modern Yiddish culture through the lens of translation: Yiddish pulp fiction, also known as shund (trash); the genre of the Yiddish monologue as authored by Sholem Aleichem and other prominent Yiddish writers; and the persistence of Yiddish as a language of vulgarity in contemporary U.S. culture. Together these examples help revise current histories of Yiddish while demonstrating the need for new vocabularies to account for the multidirectionality of Jewish culture. A Taytsh Manifesto develops a model for identifying, in Yiddish and beyond, how cultures intertwine, how they become implicated in world systems and empire, and how they might escape such limiting and oppressive structures.
Prof. Zarritt will be in conversation with Ania Aizman, assistant professor in the Department of Slavic Languages and Literatures at the University of Chicago. The event is sponsored by the Department of Germanic Studies, the Department of Slavic Languages and Literatures, the Department of Comparative Literature, and the Greenberg Center for Jewish Studies.
Comparative Literature
Division of the Arts & Humanities
Department of Comparative Literature
1115 East 58th Street Suite 309
Chicago, IL 60637"
https://complit.uchicago.edu/saul-zaritt-taytsh-manifesto-yiddish-translation-and-making-modern-jewish-culture
#metaglossia_mundus
"Las lenguas indígenas son fuentes de conocimiento ambiental
Los pueblos que viven cerca de la naturaleza tienen una rica tradición que integra a las plantas, los animales y los paisajes en sus lenguas maternas —y puede que tengan pistas vitales para proteger la biodiversidad Foto de Anastasiia Nelen de Unsplash. Se suele decir que el lenguaje es una ventana a la mente humana. David Harrison lo experimentó de primera mano cuando era un joven lingüista en los años noventa y viajó a la república rusa de Tuvá para pasar un año con un grupo de pastores nómadas. Durante el tiempo que pasó con los tuvanos fue testigo de la estrecha relación entre estos indígenas y los animales, la naturaleza y los paisajes con los que coexisten. Esa conexión está profundamente arraigada no solo en la cultura tuvana, sino también en su idioma, desde su rico vocabulario para describir su ganado y el mundo que los rodea; hasta su propio sonido, que puede imitar fielmente los ruidos del entorno.
CRÉDITO: JAMES PROVOST (CC BY-ND) Lingüista ambiental David Harrison
Desde entonces, Harrison ha estudiado lenguas indígenas en otras partes del mundo —desde el archipiélago Vanuatu, ubicado en el Pacífico, hasta las tierras altas de Vietnam— y aprendió que muchas de ellas se centran de Foto de Anastasiia Nelen en Unsplash
esta manera en la naturaleza, lo que refleja milenios de profunda observación del mundo natural. Los académicos reconocen cada vez más que muchas de estas lenguas codifican mucho conocimiento sobre las especies y ecosistemas del planeta que la ciencia occidental desconoce —conocimiento, sostiene Harrison, que puede resultar fundamental para proteger la naturaleza en medio de una crisis de extinción global—. Harrison señala que las Naciones Unidas y otros organismos han reconocido desde hace mucho tiempo que las comunidades indígenas suelen ser mejores guardianas de la biodiversidad que otras personas menos apegadas a la naturaleza. “Si estamos dispuestos a ser lo suficientemente humildes como para aprender de los pueblos indígenas”, dice Harrison, “lo que saben podría ayudar a salvar el planeta”. Trabajar con comunidades indígenas para comprender el conocimiento ambiental incorporado en sus idiomas es el objetivo de la “lingüística ambiental”, una línea de investigación que Harrison describe en un artículo de 2023 en el Annual Review of Linguistics. Esta tarea es urgente, porque muchas de las miles de lenguas indígenas del planeta están amenazadas y corren riesgo de ser reemplazadas por otras más comúnmente habladas. Harrison, que enseña en la VinUniversity en Hanoi, Vietnam, habló con Knowable Magazine sobre sus estudios del idioma tuvano y lo que podemos aprender de las lenguas centradas en la naturaleza. Esta entrevista ha sido editada para lograr más claridad. En términos generales, ¿qué hace que una lengua esté centrada en la naturaleza?Cada idioma está conectado con la naturaleza. Pero si las personas que hablan el idioma se alejan del mundo natural, ese conocimiento se atrofia. En inglés solíamos usar muchos términos para referirnos animales que ya no usamos. Ahora simplemente decimos “caballo bebé” (baby horse) porque no recordamos la diferencia entre una potranca (filly) y un potrillo (colt). No obstante, el tuvano —hablado por los nómadas siberianos— está especialmente centrado en la naturaleza, porque la mayoría de los integrantes de ese pueblo aún dependen mucho de sus animales y del entorno. Viven en plena Siberia, uno de los ambientes más duros de la Tierra, por lo que para ellos no es un lujo ni un hobby estar interesados en la naturaleza; es una habilidad de supervivencia. El clima está cambiando y nuestros periodistas están aquí para ayudarte a comprender lo que está pasando. ¡Suscríbete a nuestro boletín informativo y nunca te pierdas una historia! Los tuvanos también creen que el entorno es sensible —que tiene albedrío y ejerce influencia sobre sus vidas y su ganado—. Hacen ofrendas frecuentes a los espíritus y construyen mojones de piedra —llamados ovaa—, para apaciguar a los espíritus que creen que residen en el paisaje. Tienen cuidado de respetar el entorno evitando tirar basura, manteniendo limpios los sitios estacionales de campamento y ofreciendo leche y alimentos en determinados lugares consagrados. Todas esas cosas hacen que su lenguaje se centre en la naturaleza. Los tuvanos, como esta familia de Mongolia que cuida a sus cabras, tienen relaciones profundas con su ganado. (CRÉDITO: KELLY RICHARDSON) Cuénteme más sobre tu estadía en Tuvá. ¿Qué le sorprendió de la cultura y del idioma tuvano?Aunque los tuvanos tienen un sistema de escritura, siguen siendo una sociedad principalmente oral. Yo tenía mis propios prejuicios sobre eso. Si creces en una sociedad alfabetizada, automáticamente crees que la alfabetización es un estado superior de desarrollo humano, y que las personas analfabetas tienen alguna deficiencia. Esto nos da un considerable punto ciego respecto de las ventajas cognitivas de una sociedad oral en su capacidad para transmitir grandes cantidades de información sin escribir. Es como levantar pesas para el cerebro. El narrador tuvano Šojdak-ool Xovalyg sabe leer y escribir tanto en tuvano como en ruso, pero se basó exclusivamente en la tradición oral cuando memorizó 10.000 líneas de un cuento épico sobre una heroína. Se trata de una niña chamana que tiene habilidades mágicas para cambiar de forma y que emprende una búsqueda para revivir a su hermano fallecido, guiada por su sabio caballo parlante. Para completar la misión debe ganar concursos de arquería, carreras a pie y lucha libre. Para nosotros que vivimos en sociedades alfabetizadas, nuestras capacidades (de memorizar texto) se han atrofiado tanto que lo que hizo parece magia. Personalmente, apenas soy capaz de memorizar un número de teléfono. Los tuvanos tienen un precioso dicho, ugaanga tönchü chok, que significa “la mente no tiene fin”. Literalmente, creen que la mente es infinita y lo demuestran a través de su capacidad de memoria. Cada conversación que sostuvimos se volcaba a sus preocupaciones ambientales porque esa es su vida y su sustento. Los tuvanos están muy en sintonía con el ambiente, exploran constantemente el horizonte y monitorean el clima y los sonidos de sus animales. Cosas muy sutiles, que quizás yo no noté, son importantes para ellos. Yo podía mirar dos cabras, y ambas me parecían a mí como dos cabras marrones. Pero para mi familia anfitriona había una diferencia sutil en el color o patrón que yo no podía ver, y esa diferencia tenía una etiqueta distinta en su idioma. Si tienes una etiqueta que te permite distinguir cabras individuales de un rebaño de 200, eso es una tecnología de supervivencia. Fue revelador saber que el lenguaje se puede conectar con el ambiente de formas que nunca antes había experimentado. ¿Esta visión del mundo centrada en la naturaleza solo se refleja en el vocabulario, o hay otras formas en que el idioma tuvano codifica el conocimiento ambiental?También está integrado en la gramática. Por ejemplo, la forma preferida de decir “ir” en tuvano se refiere a la dirección de la corriente del río más cercano y su trayectoria relativa a esa corriente. Realizan un seguimiento de esa información mientras se mueven por el entorno. Una vez recibí a un amigo tuvano en Manhattan y me preguntó “¿dónde está el río?”. Entonces, lo llevé al lado oeste de Manhattan y le mostré uno de los ríos. Y tomó nota de ello para poder utilizar correctamente los verbos topográficos tuvanos en la ciudad de Nueva York. De hecho, puedes encontrar conocimiento ambiental en todos los niveles de la estructura del lenguaje. Por ejemplo, los tuvanos tienen una capacidad muy desarrollada para imitar la acústica natural que les rodea utilizando su tracto vocal. Esta es la base de su mundialmente famoso arte, el canto de garganta. A través de su canción transmiten conocimientos sobre el ambiente incluso a nivel de sonidos. Al imitar los sonidos ambientales, ellos, desde su perspectiva, se están comunicando con los espíritus que habitan el ambiente. Pero también lo utilizan para inducir estados psicológicos favorables en sus animales domésticos en diferentes escenarios. Si una camella no quiere amamantar a su cría, tienen una canción que ayudará al animal a alcanzar un estado en el que estará dispuesto a hacerlo. ¿Cómo fue aprender un idioma centrado en la naturaleza como el tuvano? ¿Eso cambió su visión sobre nuestra relación con la naturaleza?Para ser honesto, al principio no estaba muy interesado en el mundo natural. Pero si la mayoría de las conversaciones que ocurren a tu alrededor tienen que ver con el ambiente, empiezas a preocuparte por eso. Por ejemplo, los tuvanos tienen una palabra, ий, que se pronuncia “ee”, que significa “el lado corto de una colina”. Es un concepto muy importante, porque querrás evitar la ladera empinada de la colina si caminas, montas a caballo o pastoreas tu rebaño de cabras. Una vez que aprendí el nombre para ello comencé a buscarlo. Pero hasta que el lenguaje te ofrezca este concepto, simplemente no te darás cuenta. Aprender estos conceptos centrados en la naturaleza en el idioma te hace ver el ambiente de manera diferente. ¿Cómo influye esta visión del mundo centrada en la naturaleza en la vida cotidiana de las personas de Tuvá?Lo que los pueblos indígenas tienen en sus lenguas es un programa de sostenibilidad. Los tuvanos tienen límites y fronteras en cuanto al uso adecuado del ambiente —por ejemplo, en cuanto a cómo se pueden cazar o sacrificar los animales, y cuándo; qué plantas se pueden recolectar, cuándo y dónde; cómo mostrar respeto por los animales que cazan; así como muchas convenciones sobre cómo tratar a los animales domesticados—. Creen en no tomar más de lo que necesitan. Estos conocimientos y normas de comportamiento están codificados en el idioma tuvano a través de verbos, sustantivos, frases, aforismos, canciones y dichos sabios. Si un tuvano dice “Deberías limpiar el campamento estacional sagrado”, eso carece de sentido cuando se traduce otro idioma, porque no tenemos un concepto para tal cosa. Pero la palabra tuvana para eso, xonash, evoca una respuesta profundamente emocional y sentimental para quienes hablan tuvano, que son inmediatamente conscientes de toda una gama de creencias y comportamientos que derivan de ese concepto. La sostenibilidad está integrada en su lenguaje y visión del mundo. ¿Qué ha aprendido de otras lenguas indígenas en términos de cómo codifican el conocimiento ambiental?Están absolutamente saturados de conocimiento ambiental. Mi trabajo reciente ha sido en Vanuatu, nación insular del Pacífico Sur, donde estoy estudiando calendarios ecológicos, que son sistemas lingüísticos utilizados para hacer un seguimiento de la época del año. Se basan en ciclos naturales, como la floración o fructificación de ciertas plantas, o la aparición de determinadas aves, insectos o patrones climáticos. Los melanesios, que son indígenas de Oceanía, han estado observando estos patrones durante tanto tiempo que son completamente confiables como método de medición del tiempo. Y aquí en Vietnam estoy trabajando con la minoría étnica Bahnar. Todas las manualidades que producen —ya sea elaboración de canastas, arquitectura, canoas, textiles— también son indicadores ambientales. Una canasta en particular en la que estoy pensando está hecha de cuatro plantas diferentes, pero una de esas plantas se ha vuelto escasa recientemente debido a la deforestación y al cambio climático, por lo que la tienen que sustituir con plástico. Entonces, si observas la canasta y el vocabulario usado para hablar de ella, está contando una historia sobre el estado actual del ambiente. ¿Qué podemos aprender del tipo de conocimiento ambiental arraigado en las lenguas indígenas?Lo que los pueblos indígenas saben sobre sus entornos naturales supera con creces lo que saben los científicos occidentales, y se expresa de manera única en sus idiomas. La mayoría de las especies de plantas del mundo, por ejemplo, aún no han sido clasificadas dentro del sistema taxonómico del marco científico occidental. Pero si hablas con la gente local tienden a conocer todas las plantas y animales de su entorno. Recuerdo haber conocido a un hombre llamado Reuben Neriam en Vanuatu. Pasé más de una semana trabajando con él y un equipo de botánicos del Jardín Botánico de Nueva York, observando fotos y especímenes de plantas. Él pudo nombrar más de 2.000 plantas, lo cual es asombroso. Y no solo nombró las plantas, si no que habló sobre dónde y cuándo crecen, cuándo se deben cosechar, cómo se procesan y qué propiedades medicinales y nutricionales tienen. Existe una inmensa base de conocimientos que de verdad no se aprecia ni es conocida para la ciencia occidental. ¿Cómo se puede utilizar este conocimiento para ayudar a proteger la biodiversidad?Para proteger la biodiversidad, primero tenemos que saber cuánta biodiversidad existe y dónde existe. Hay bastantes artículos científicos recientes que debaten esta pregunta de cómo se mide la biodiversidad. Los pueblos indígenas están mucho más cerca que nosotros de conocer la riqueza de las diferentes especies en sus ambientes, cómo utilizarlas como alimento o medicina y cómo interactúan y se comportan. Por ejemplo, hay un artículo de 2016 de David Fleck y Robert Voss que muestra que muchos de los datos que conocen los matses de la Amazonía sobre el comportamiento de los armadillos son desconocidos para los científicos occidentales. Este tipo de conocimiento puede ayudarnos a aprender sobre la biodiversidad. Tenemos que superar nuestro prejuicio de que la ciencia occidental es superior a las formas de pensar indígenas. ¿Ve alguna señal de que la ciencia occidental en general esté comenzando a reconocer el conocimiento ambiental que tienen las comunidades indígenas?Existen campos como la etnobotánica, que está enteramente dedicada al conocimiento indígena. Yo diría que la lingüística está avanzando en esa dirección. Pero desafortunadamente, en algunas áreas de la ciencia todavía existe este paradigma colonial y de falso descubrimiento. Por ejemplo, en 2023, el Fondo Mundial para la Naturaleza anunció los hallazgos de cientos de nuevas especies aquí en Vietnam. Lo que no hicieron fue preguntar a los indígenas locales “¿cómo se llama este animal?” Los lugareños no solo les habrían dicho el nombre, sino también contado historias y leyendas sobre el animal, por qué es importante y cuál es su ciclo de vida. Pero ya sabes, todos podemos llegar a eso. Solo necesitamos respetar a los pueblos indígenas y tratarlos como nuestros iguales y maestros de la biodiversidad. Y estamos en un momento crítico de la historia. Necesitamos hacerlo ahora antes de que perdamos la biodiversidad que la gente conoce. De las cerca de 7.000 lenguas identificadas, casi la mitad se considera en peligro de extinción. ¿Qué se puede hacer para preservarlas y para proteger el conocimiento cultural y ambiental que contienen muchas de ellas?Las lenguas indígenas están bajo una enorme presión por parte de lenguas globales como el inglés y el chino, o por el abandono u opresión total de las comunidades indígenas. Y el conocimiento ambiental que contienen no se traduce fácilmente a otros idiomas, por lo que gran parte definitivamente se perdería si el idioma dejara de hablarse, incluso si estuviera documentado. Por lo tanto, hay muchos esfuerzos diferentes en marcha, incluido la documentación de idiomas y su revitalización. Armé una plataforma en línea llamada Talking Dictionaries (diccionarios hablantes), que conserva el conocimiento indígena sobre el ambiente a través de palabras, traducciones, grabaciones de audio y fotos de especies, y está alojada en Swarthmore College. Por ejemplo, el Talking Dictionary para el Aneityum, idioma hablado en la isla más meridional de Vanuatu, contiene gran parte de la experiencia botánica de Reuben. Hemos creado más de 200 de esos diccionarios hablantes y son propiedad intelectual de las comunidades. Más recientemente, en mi trabajo actual aquí en Vietnam, estoy ayudando a crear el Centro de Inteligencia Ambiental de la VinUniversity, que incluye muchas disciplinas sobre el desarrollo ambientalmente sostenible, incluida mi investigación antropológica en lingüística ambiental. Fundamentalmente, involucra a expertos indígenas como socios iguales y custodios del conocimiento sobre la biodiversidad. Por ejemplo, con los expertos Bahnar y otros con los que estoy trabajando deciden qué conocimiento registrar y compartir y son nombrados coautores del Bahnar Talking Dictionary y de los artículos revisados por pares que publicamos. Son contratados como consultores expertos remunerados por mi proyecto y por el centro, y además les proporcionamos formación y tecnología para que puedan realizar proyectos independientes. Al tratarlos como iguales, y no como sujetos de investigación, podemos elevar su cultura y conocimiento y contribuir a su supervivencia." Artículo traducido por Daniela Hirschfeld. Fue publicado originalmente en Knowable Magazine. #metaglossia_mundus
"Un nouveau site pour les langues à l’ONU
2025-04-30
Imaginez un espace où tout ce dont vous avez besoin est organisé, facile à trouver en quelques clics.
Découvrez désormais le nouveau site Web des langues de l’ONU, votre ressource d’apprentissage incontournable pour communiquer efficacement dans les six langues officielles de l’ONU.
Développée par le Service du renforcement des capacités et de la formation opérationnelle (CDOTS), la nouvelle plateforme est destinée aux apprenants et aux enseignants de langues, aux gestionnaires de l'apprentissage et à toute personne impliquée ou intéressée par le multilinguisme.
Rejoignez cette communauté grandissante d’utilisateurs pour :
Découvrir les normes linguistiques et les outils d’évaluation pour évaluer votre niveau ONU ;
Explorer des cours et des ateliers allant de l’acquisition générale d’une langue aux compétences de communication spécialisées ;
Accéder à des options d’apprentissage en ligne flexibles adaptées à vos besoins ;
Trouver des supports d’auto-apprentissage et des ressources supplémentaires alignés sur les thèmes prioritaires de l’ONU, notamment les ODD et les stratégies de communication incluant la langue ;
Découvrir des solutions de formation personnalisées dans les six langues officielles de l’ONU pour les équipes et les départements de l’ensemble du système des Nations Unies ;
Rester informé des activités et des événements, notamment des Journées des langues, des programmes d’immersion et d’autres initiatives de multilinguisme.
Le nouveau site Web des langues de l’ONU va au-delà de l’offre d’outils linguistiques : il renforce la vision de l’ONU 2.0, en créant un espace d’apprentissage mondial unique, essentiel pour les fonctionnaires internationaux qui naviguent sur le lieu de travail du XXIe siècle.
Conçu avec l’accessibilité comme priorité, le site garantit un environnement d’apprentissage inclusif, avec des éléments de conception qui soutiennent les personnes handicapées.
En connectant le personnel, les gestionnaires et les affiliés de l’ONU dans le monde entier, la plateforme garantit la cohérence, la qualité et l’accessibilité des initiatives de formation linguistique et de renforcement des capacités au siège de l’ONU et dans les missions sur le terrain.
Visitez dès aujourd'hui le nouveau site web des langues de l'ONU et contribuez à bâtir une Organisation des Nations Unies plus connectée et multilingue. Les langues ouvrent des portes ; commencez à explorer dès aujourd'hui !
Le Service du renforcement des capacités et de la formation opérationnelle (CDOTS) dépend du Département de l’appui opérationnel (DOS).
Suivez DOS sur iSeek et sur notre site"
https://www.un.org/ar/node/229636
#metaglossia_mundus
Fortunato Israël, Repenser la traduction littéraire. Essais critiques
- Paris, Les Belles Lettres, 2024
- EAN : 9782251456270
- 294 pages
- Prix : 26 EUR
- Date de publication : 02 Mai 2025
- Publié le 02 Mai 2025 par Marc Escola
Édition établie par Jean-Yves Masson et Freddie Plassard. Préface de Jean-René Ladmiral. Alors que la Théorie Interprétative de la Traduction fondée par Danica Seleskovitch et Marianne Lederer a d’abord été élaborée en vue de la formation des interprètes, dont le travail vise avant tout à l’efficacité pratique, l’apport de Fortunato Israël, angliciste de formation et auteur d’une thèse sur les traductions françaises de Shakespeare, a consisté à élaborer des concepts et des procédures prouvant que cette théorie reste pertinente en matière de traduction littéraire.
En littérature, la forme revêt une importance primordiale : une oeuvre ne saurait se réduire à la transmission d’un message. Avoir à tenir compte de l’union étroite de la forme et du sens oblige donc le traducteur à prendre des risques et à faire preuve de créativité. Selon quelles démarches, quelles règles et dans quelles conditions ? C’est ce qu’expose ce livre dont l’auteur, opérant un choix dans ses nombreux travaux, avait arrêté le plan peu avant sa disparition. Les concepts qu’il élabore ici sont au coeur de la traductologie moderne et de l’enseignement de la traduction. Lire un extrait… — Fortunato Israël (1939-2023), traducteur littéraire, professeur à l’université Sorbonne-Nouvelle (Paris III), a dirigé l’École Supérieure d’Interprètes et de Traducteurs (ÉSIT) de 1999 à 2007. On lui doit notamment la découverte en France de l’oeuvre du romancier américain Jason Goodwin, et la traduction du chef-d’oeuvre de Jerzy Kosinski, L’Ermite de la 69e rue. Jean-Yves Masson, né en 1962, écrivain, critique et traducteur, enseigne la littérature comparée à l'université Paris-Sorbonne. On lui doit une trentaine de traductions de l’anglais, de l’allemand et de l’italien. Il a consacré de nombreuses études à la poésie et au théâtre modernes et contemporains. Il est le promoteur, avec Yves Chevrel, d’une Histoire des traductions en langue française en cours de publication aux éditions Verdier. Avec Jean-René Ladmiral, il anime depuis plusieurs années à la Sorbonne un séminaire consacré à l’histoire et à la théorie de la traduction. Jean-René Ladmiral, né en 1942, germaniste, traducteur et philosophe, a enseigné à l'Université Paris X Nanterre et à l’Université de Genève et est aujourd’hui professeur à l’ISIT (Institut de management et de communication interculturels de Paris). Traducteur de Kant, de Jürgen Habermas, d’Adorno, il est notamment l’auteur de Traduire : théorèmes pour la traduction (Gallimard, coll. Tel), et d’un très grand nombre d’articles de référence qui font de lui l’un des fondateurs de la traductologie. — Sommaire Préface de Jean-René Ladmiral
PREMIÈRE PARTIE
LE SENS : DESSUS-DESSOUS
Chapitre I. Souvent sens varie : le traducteurface à « l’instabilité » du sens
Chapitre II. Sens, forme, effet : pour une approche communicative de la traduction littéraire
Chapitre III. Shakespeare en français : être ou ne pas être ?
Chapitre IV. La trace du lien en traduction
Chapitre V. Lost In Translation : La notion de déficit en traduction
DEUXIÈME PARTIE
LA DISSIMILATION DES IDIOMES : L’ABANDON DU LOGOS INITIAL
Chapitre VI. Quid de la déverbalisation en traduction littéraire ?
Chapitre VII. Traduction littéraire et théorie du sens
Chapitre VIII. La notion d’intraduisibilité : mythe ou réalité ?
Chapitre IX. Limites du transfert culturel en traduction
TROISIÈME PARTIE
DIRE AUTREMENT : LA RENAISSANCE DU TEXTE
Chapitre X. Pour une nouvelle conception de la traduction littéraire : le modèle interprétatif
Chapitre XI. Traduction littéraire : l’appropriation du texte
Chapitre XII. La plénitude du texte
Chapitre XIII. La créativité en traduction ou le texte réinventé
Chapitre XIV. Le traitement de la forme en traduction
Chapitre XV. Traduction littéraire : quels paramètres pour quelle évaluation ?
Chapitre XVI. Voltaire, traducteur de Shakespeare
Chapitre XVII. Pourquoi il faut retraduire les textes littéraires : le cas Shakespeare en France
Appendice. Une théorie en mouvement : bilan (provisoire) des acquis de la Théorie Interprétative de la Traduction
RÉFÉRENCES BIBLIOGRAPHIQUES https://www.fabula.org/actualites/127411/fortunato-israel-repenser-la-traduction-litteraire-essais-critiques.html #metaglossia_mundus
"Across the U.S., court interpreters are in high demand, and finding one can be hard when needed. It's forcing judges to delay hearings and sometimes makes people wait longer in jail before trial.
MICHEL MARTIN, HOST:
Court interpreters are there to make sure everyone involved in legal proceedings can understand what's going on. But finding interpreters can be hard. There's a lot of demand across the country, and officials say the need is growing. Sarah Lehr of Wisconsin Public Radio reports.
SARAH LEHR, BYLINE: When Reme Bashi first started as a court interpreter in Milwaukee County Circuit Court, she wore high heels to the courthouse.
REME BASHI: Then I went to flats. Now I'm in the sneaker phase.
LEHR: On a recent Friday, Bashi put those sneakers to work as she walked from hearing to hearing in the sprawling complex that houses Wisconsin's largest circuit court. As a freelance Spanish language interpreter, Bashi's services are in high demand.
BASHI: I turn down almost as many jobs as I accept.
LEHR: Under Wisconsin and federal laws, people with limited English proficiency have the right to a qualified interpreter when they go before a court in many circumstances. Kimberley Bayer, an attorney in Milwaukee, says that ensures everyone gets a fair shake, but Bayer's seeing cases be delayed while a judge searches for a qualified interpreter. For some people, that can mean more time stuck in jail. Once, Bayer had a client who had to wait months for a resolution to his parental rights case.
KIMBERLEY BAYER: It really was pretty painful having to tell him over and over, we don't have enough interpreters so we're going to have to get a new date.
LEHR: There has long been a need for more court interpreters in Wisconsin, but the demand appears to be growing. In 2023, local courts billed nearly 30% more interpreter hours compared to five years prior. That could be fueled in part by a rising number of immigrants who have settled in Wisconsin.
Janice Palma is with the National Association of Judiciary Interpreters and Translators. She says many states are struggling to find enough court interpreters. Palma says higher pay would help alleviate the problem.
JANIS PALMA: There is a demand for certain skills and certain knowledge, but that's not being compensated at the level that is being demanded.
LEHR: In Milwaukee County, local officials recently agreed to increase interpreter pay from 50 to $65 an hour. In Wisconsin, the state partially reimburses counties for interpreter costs. County Board Chair Marcelia Nicholson says state lawmakers should set aside more money to help localities with those expenses.
MARCELIA NICHOLSON: Because Milwaukee County has competing priorities, it means that sometimes we're not able to allocate as much funding to those interpreter costs.
LEHR: State lawmakers are in the midst of crafting Wisconsin's next budget, and Senate President Mary Felzkowski, a Republican, told NPR in a statement, she's open to hearing fiscally responsible ideas to support local courts.
Being a court interpreter takes more than just being bilingual. Palma says you have to process what's being said and switch from one language to another almost simultaneously.
PALMA: All of this is happening at the same time. Your brain is working overtime.
LEHR: Spanish interpreters are in the highest demand, but finding people qualified to interpret in other languages can be even more of a struggle. Here in Wisconsin, Hmong is one of the most commonly spoken foreign languages. But since there are no certified Hmong interpreters in the state, courts here often rely on people who drive from Minnesota...
https://www.npr.org/2025/05/01/nx-s1-5376481/demand-for-court-interpreters-increases-across-the-u-s
#metaglossia_mundus
"Interpreters for video calls between Deaf and hearing people are organizing for decent working conditions. The service is publicly funded, but their employers are multinational corporations and private equity. Photos: ASL Interpreters Union-OPEIU
Growing up, I never considered myself an interpreter. It was just life as the daughter of two Deaf parents, in a world where sign language was a lifeline.
I learned from a young age that the quality and availability of interpreters could determine whether a Deaf person had access to the services and rights that hearing people take for granted.
I became a professional interpreter because I understood how vital this access was. But I never expected to be exploited in this work, or to burn out from providing the service that had always come so naturally to me.
That’s why I’ve decided to join the union.
April 30: Online Town Hall
The ASL Interpreters Union–OPEIU and U.S. Rep. Greg Casar (D-TX) will host a public forum on Wednesday, April 30, at 8:30 p.m. Eastern to hear from ASL interpreters on their experiences with deteriorating working conditions in the Video Relay Service industry. Register here.
HIGH VOLUME, LITTLE REST
I work for a company called ZP Better Together as a trilingual interpreter based in Puerto Rico, providing video relay services (VRS) to Deaf individuals—not just between American Sign Language and English, but also to and from Spanish.
VRS enables functionally equivalent communication for Deaf, Hard-of-Hearing, and Deaf-Blind callers, as required by the Americans with Disabilities Act. It’s funded through the Telecommunications Relay Service Fund, which all Americans with a phone bill pay into, administered by the Federal Communications Commission.
I work from home in San Juan, but get calls from all over the country and internationally. I interpret conversations between Deaf and hearing people over simultaneous video and audio calls for a variety of life situations, from personal conversations to emergency calls.
VRS interpreters handle a high volume of calls each day, often back to back; we don’t even know which language we’re about to get on the phone. We’re expected to maintain a high level of accuracy, efficiency, and professionalism—but that can be incredibly difficult when we have little time to rest between calls or to process particularly difficult or traumatic calls.
The unrelenting pace takes a toll on our physical and mental health; ZP and its primary competitor, Sorenson Communications, are notorious for high rates of attrition and burnout. And it compromises the quality of service we can provide. Deaf people deserve clear and accurate interpretation by qualified, compassionate, well-rested interpreters.
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VRS users are also rightfully frustrated at the long, complicated queue they have to navigate. Callers are abruptly transferred again and again to various interpreters just to get their calls placed. It’s exhausting, especially for those who are not native English-speakers.
ZP is now owned by a French multinational corporation called Teleperformance. Sorenson is owned by the Chicago-based investment firm Ariel, and minority-owned by The Blackstone Group, the world’s largest private equity firm.
NO RETALIATION YET
Thousands of VRS interpreters at ZP and Sorenson are organizing with the Office and Professional Employees (OPEIU) under its ASL Interpreters Union.
Intrepreters in Fort Collins demonstrated the sign for union (video here), which is also illustrated in their union logo.
These companies have call centers throughout the U.S.; they have opened call centers in Puerto Rico, then closed them, then opened them again. It has been important to our union’s growth that the organizing committee includes trilingual interpreters, making sure the campaign speaks to our particular needs.
As a union, we’re advocating for more time between calls, more jobs for Deaf workers, protections against traumatic or abusive calls, fair working hours, higher compensation for trilingual interpreters, greater access to benefits, higher-quality interpretation, and more resources to support us in our roles.
People are concerned about retaliation if they join—especially younger workers, who have less experience with unions. It’s up to us to explain the protections we have, and the benefits of what we’re trying to accomplish.
But we haven’t seen any retaliation yet. That’s probably because we’ve been very deliberate about building an organizing committee across the United States and Puerto Rico that has been communicating with Sorenson’s and ZP’s parent companies since early in our campaign.
I invite all my fellow ASL interpreters and Deaf and Hard of Hearing community members to join us in this movement.
By Marina Martinez, a VRS interpreter. Learn more at aslunion.org."
https://labornotes.org/blogs/2025/04/video-interpreters-deaf-callers-are-organizing-against-burnout
#metaglossia_mundus
"Everything we knew about “normal” was thrown out the window when the world shut down in 2020. Businesses collapsed, routines fled, and unpredictability became the default. This unprecedented chaos created brand new problems, which required brand new solutions. As a result, innovation exploded.
Technologies for remote work, like Zoom and Slack, have evolved from being an option to being essential. Telehealth grew in popularity. The schools ended up being digital. The most amazing of all is probably the fact that vaccines that normally take 10 years to research and implement were created in less than a year.
That kind of progress doesn’t come from calm, predictable conditions. It happens if the consequences are great, the pressure is intense, and there is no other option than reconsidering everything.
In other words, chaos did not stop invention – it shifted it into high gear.
There are examples of this far beyond global occurrences and huge businesses quickly modifying. The creative process is also influenced by chaos. Kelsey Lowther, a payroll specialist, shared a personal take on this.
“I feel like chaos kind of gives you more things to hear or see or think about all at once. So, it may jog your brain [to] come up with other ideas,” Lowther said.
Lowther’s perspective highlights how even everyday workplace disruption can spark creative thinking on a personal level.
The best ideas rarely come to mind when one is trying to “be creative.” The best ideas typically appear when the mind wanders or falls a little out of harmony, perhaps while on a walk, stuck in traffic, or the shower.
This is a result of the brain’s demand for innovation. The creative mind is trapped when circumstances are overly regulated. However, the human brain feels driven to form new connections when things become a bit confused or unclear. The ability to think creatively depends on what psychologists call “divergent thinking.”
Rajeshwori Malla, junior computer information sciences and data analytics major, believes chaos pushes people to think differently.
“Chaos forces people to let go of routines and think differently,” Malla said. “When everything feels unstable, you’re almost pushed to find new paths you wouldn’t normally consider. It breaks patterns, and that’s where fresh ideas come from.”
Talking about the pandemic, Malla added, “Chaos made innovation happen because there was no other choice.”
In Malla’s own life, she regularly uses “small chaos” to stay creative.
“[I] use small chaos by switching up [my] environment, challenging routines, or giving [myself] weird limits, like trying to solve a problem in half the usual time,” Malla said.
Divergent thinking is the thought process employed to generate multiple possible solutions to an open-ended question. It is the exact opposite of convergent thinking, where the focus is on generating a single correct response.
Divergent thinking thrives when there is no pre-defined structure or formula. It allows the brain to break away from conventional patterns, leading to creative connections and ideas.
That is to say, disorder – be it a hectic day at the office, a global crisis, or even a messy desk – grants the optimal environment for divergent thinking. If the surroundings are uncertain or in disarray, the mind is forced to think differently and to imagine alternatives we may otherwise never think of.
This ability to create new ideas and solutions is what innovation is all about. And while structured, controlled environments may inspire habit and routine, it is the unpredictability of chaos that pushes creativity to its limit.
As per this article by Elon University, even chaos is evolving in the modern digital age. A lot of the technology employed today is engineered by influential groups that built it to benefit the corporation, not the consumer. A lot of platforms work behind the scenes with invisible algorithms deciding things without the public even knowing.
As AI grows bigger and more sophisticated, it’s harder for humans to stay in charge. If not careful, this kind of digital disorientation will strangle innovation instead of advancing it.
One may wonder: “If chaos is such a wonderful creativity tool, does that mean everyone should go out of their way to bring disorder into their lives to spark innovation?” Not quite. But it does mean that rather than resist chaos, the best course of action is to harmonize with it.
When faced with hurdles, whether in life or the workplace, the only way out is innovation. Consider the rapid shift to work-from-home in 2020. Businesses did not have time to wait for the perfect solution. They improvised quickly, mostly using whatever hardware they could get their hands on, and that gave rise to the widespread adoption of tools like Zoom and Slack. They were voluntary tools before; today, they are essential.
According to a Cognizant article, businesses that welcome disruption, such as the move to remote work, can stimulate innovation and creativity in ways that were previously unheard of, demonstrating that crisis doesn’t hamper but rather speeds up progress.
The feeling of urgency created by the pandemic did not kill innovation; it turbocharged it. And this is what we see historically. Innovation increases when there are high stakes, when the pressure’s on, and when there is a breach of the norms. It’s during all that confusion and chaos that the most groundbreaking concepts tend to occur.
As Steve Jobs himself once penned, “The people who are crazy enough to think they can change the world are the ones who do.”
What is the takeaway from this? Instead of resisting chaos, be able to embrace it. Chaos forces one to innovate because they are left with no other choice. By stepping out of rigid traditions and embracing a bit of messiness, more creative breakthroughs can be produced.
Whether it’s providing more time off to think, taking a step back to think outside the box, or simply acknowledging that perfection isn’t always innovation, sometimes it’s the messy, spontaneous moments that produce the best concepts.
When faced with challenges on an international scale, like climate change and technological disruption, uncertainty will remain a key driver of innovation. Those who can accept living in uncertainty will be best positioned to address these problems and create solutions for the future.
Chaos is creativity’s closest friend rather than its enemy. Try leaning into a chaotic environment the next time instead of fighting it. The best ideas are produced in these uncertain times because innovation thrives on uncertainty.
By Stuti Ghimire, Business Manager
Edited by Reid McEvoy
https://washburnreview.org/54773/features/when-the-world-fell-apart-innovation-came-together/&ct=ga&cd=CAEYACoTNDk2MjQ4OTQyNTAxODUwNjMwMjIaMGEzMmQyYzg4YTE4NzExZDpjb206ZW46VVM&usg=AOvVaw0My3utt5SDrto3C-CnkHgs
#metaglossia_mundus
"Transcribe Message Feature Now Available For Android Users
WhatsApp Beta for Android 2.25.14.7: Transcribe Message Feature Now Available for Android Users
The feature is available for beta testers and they can navigate the special and specifically dedicated section for the voice message transcription settings.
WhatsApp keeps on brining new features to enhance the overall user experience on its platform. The Meta-owned platform always comes up with several enhancements, making it easier for users to navigate on the app. Recently, as per Wabetainfo, a website responsible for keeping track on upcoming WhatsApp features spotted a new feature where users will be able to choose how voice messages are transcribe.
Here's Everything We Know So Far About WhatsApp Transcribe Feature:
Earlier, the Wabetainfo spotted a feature where you can control how voice messages are transcribed. However, the feature was spotted under the WhatsApp beta for iOS 25.12.10.70 and it was not available for Android at that time. But it seems the company is gradually maximizing the usage of this feature on Android too. In a recent report, Wabetainfo spotted that WhatsApp is rolling out a feature to choose how voice messages are transcribed under WhatsApp beta for Android 2.25.14.7 update.
The feature is available for beta testers and they can navigate the special and specifically dedicated section for the voice message transcription settings. The section is providing three different options to control how voice messages are transcribed.
Three Options:
Automatic Transcription
Manual Transcription
Third Option prevents voice messages from being automatically and manually transcribed.
The first option of automatic transcription works immediately as soon as you receive messages and hence your messages will be transcribed as soon as it is received. The feature is convenient for people who wants to read the messages and not interested in listening the audio. The second option will allow you to manually set the transcription feature on each time they wish to see one. The third option prevents voice messages from being automatically and manually transcribed."
Published By: Deepti Ratnam
Apr 29, 2025, 10:39 AM IST
https://www.techlusive.in/apps/whatsapp-beta-for-android-2-25-14-7-transcribe-message-feature-now-available-for-android-users-1556960/
#metaglossia_mundus
"More Oregonians speak indigenous languages, but health care interpreters are lacking
Groups are joining Legacy Health to ask lawmakers to beef up the training and accreditation program for interpreters to help people access care, other services
Image
MEMBERS OF THE COLLECTIVE OF INDIGENOUS INTERPRETERS OF OREGON AFTER THEIR GRADUATION CEREMONY AT PORTLAND CENTER STAGE AT THE ARMORY IN DECEMBER./COURTESY OF PUEBLO UNIDO
by JOANNE ZUHL|THE LUND REPORT PREMIUM
MAY 1, 2025
Indigenous-language speakers are a growing population in Oregon, raising the demand for credentialed interpreters for health care. And yet more are speaking languages for which interpreters can't get approved.
As a result of the gaps, advocates say, patients sometimes can’t receive timely treatment and providers at times can’t find someone qualified to speak to them — jeopardizing their care and creating fear and anxiety for all involved.
Formerly uncommon Indigenous languages are becoming more common in Oregon, creating greater need of interpreters for languages from Mexico and Central and South America, according to Pueblo Unido, which facilitates the Collective of Indigenous Interpreters of Oregon.
Now, the group is hoping to secure $1.5 million through House Bill 2976, currently in the Legislature’s budget committee, to add languages to its model for accreditation for Indigenous language interpreters. But to do that it will have to overcome a worsening economic forecast facing lawmakers.
“In the past few years, new or other indigenous languages have come to the fore of those most frequently requested, even surpassing those that traditionally were on the top three or four,” said Cameron Coval, executive director for the Portland-based advocacy and legal services nonprofit Pueblo Unido. More people need interpreters who speak Mam, Chuj and Akateko — spoken across Guatemala and Mexico, Coval said.
‘Catch-22’ as Oregon’s indigenous needs grow
Drawing on court and migration documents, Pueblo Unido now estimates that there are more than 50,000 Indigenous language speakers living in Oregon — up from the 35,000 estimate from just two years ago when the organization first secured state funding to develop its accreditation process.
In testimony to the House committee in March, Coval called the existing interpreter situation a “Catch-22”.
With few exceptions, credentials are required to provide interpretation services. To obtain that credential, an interpreter often must pass a formal language proficiency exam. But these proficiency exams don't currently exist for many Indigenous languages. The lack of proficiency exams means interpreters can’t be included in interpreter registries — and organizations and providers that fail to use credentialed interpreters can be fined.
Oregon already makes it harder to become a credentialed interpreter than in other states, causing challenges for health care organizations that serve low-income people. Coval echoes state reports that say without access to quality interpretation services, people struggle to receive life-saving medical care, cannot access basic needs, and are unable to fully participate in their local communities.
Other testimony from interpreters with Pueblo Unido recounted situations where the lack of an Indigenous interpreter meant long delays in care, to the detriment of the patient’s health, and additional resources spent on urgent care that might have been avoided.
Overseas outsourcing a threat to care, Legacy says
Legacy Health leaders have come out in support of the bill, citing struggles to find in-person interpreters who speak Indigenous languages of Mexico and Guatemala. At times, they have to rely on phone interpreting companies who often outsource these languages overseas, which can lead to emotional stress, frustration, and fear for patients and hospital staff in emergencies.
Interpreters are needed not only in health care environments, but also education, labor and court situations. The proposal in HB 2976 has garnered the support of labor organizations, the Oregon Farm Bureau, and the Oregon Judicial Department, which has documented the increased need for Indigenous language interpreters.
Figures from the Oregon Judicial Department show that from 2020 to 2024, the number of Indigenous language interpreter assignments have increased by an average of more than 25% each year. Mam, an Indigenous language from Guatemala, is in the top 10 of interpreter-requested languages for OJD. State statute requires the use of qualified interpreters in order to protect the constitutional rights of individuals who do not speak English in administrative and court proceedings.
Image
SOURCE: OREGON JUDICIAL DEPARTMENT
Funds would add languages
The money would be used to develop three language proficiency evaluations for now-commonly spoken Indigenous languages in Oregon, including Mam, and to support recruitment, retention, and coordination of a qualified Indigenous interpreter workforce.
Coval said the impact of having accredited Indigenous interpreters will be “enormous.”
“Without that credential, they don't have a career pathway to pursue interpretation,” Coval told The Lund Report. “By offering the opportunity for interpreters to obtain credentials, just like an interpreter of any other language, we're creating this career pathway, bolstering Oregon's business interpreter workforce, who can then better serve our state entities like the Oregon Health Authority and its partners, or judicial departments and our other public benefit service providers.
“I don't think we can understate the impact of making yourself understood and being able to understand what somebody’s sharing with you in all of life settings,” Coval said."
https://www.thelundreport.org/content/more-oregonians-speak-indigenous-languages-health-care-interpreters-are-lacking
#metaglossia_mundus
"Two New Groundbreaking Dictionaries of South Africa’s indigenous languages. Dr. Max Marhanele Helps Preserve Xitsonga with New Dictionaries In Limpopo, South Africa, Dr. Max Marhanele is working hard to protect the Xitsonga language. A former teacher and examiner, he noticed a serious need for better Xitsonga language resources. To help fix this, he created two important dictionaries of South Africa’s indigenous languages. The first, Tihlu’ngu’ ta rixaka, is a monolingual Xitsonga dictionary. He released it in 2016. It explains words using only the Xitsonga language, without translating them into English or other languages. In April 2025, Dr. Marhanele released his second book, Xilamulela-mhangu, which means “The Rescuer.” This dictionary helps people translate words from English into Xitsonga. He created it to make learning and teaching Xitsonga easier. “People should take pride in speaking and writing their language,” he said. “It’s sad to see Xitsonga teachers struggle to explain certain words. These books are here to help.” Dr. Marhanele worked closely with Freddy Bila, the founder of Timbila Publishing. Bila supported the project from start to finish. Thanks to their teamwork, both dictionaries are now helping students and teachers across the region. So far, readers have given great feedback. Many say the books helped them better understand their own language. In addition to writing dictionaries, Dr. Marhanele has published 15 books and co-authored 25 more. Schools and universities use many of his titles in their Xitsonga programs. He has also helped young writers like James Magayisa and Dr. Freddy Rikhotso. “Seeing my students succeed makes me happy,” he said. In 2023, Tshwane University of Technology awarded him an honorary doctorate for his work to preserve Xitsonga. This inspiring story connects deeply with The Dictionary Project. Like Dr. Marhanele, we believe every child should have access to a dictionary. Whether in English or Xitsonga, a dictionary builds pride, literacy, and opportunity." https://www.dictionaryproject.org/2025/04/two-new-groundbreaking-dictionaries-of-south-africas-indigenous-languages/ #metaglossia_mundus
“Nothing is untranslatable,” says Elisa Amado, translator of Clara and the Man with Books in His Window Guatemala-born Elisa Amado is an accomplished author and translator. Her books include Manuelito, which was a joint winner of the Canadian Children’s Book Centre’s 2019 Best Books for Kids & Teens, What Are You Doing?, and Why Are You Doing That? Amado’s latest picture book translation, Clara and the Man with Books in His Window (Greystone Kids, May 20) by Hans Christian Andersen Award–winning Argentinian author María Teresa Andruetto (illustrated by Martina Trach), is based on a true story about the unlikely friendship between María’s mother and Juan, a book-loving recluse. Amado spoke with Q&Q about why it’s more important than ever to bring stories from around the world to North American children. Can you recall the first story that you connected with deeply?
As a translator, The Composition by Antonio Skármeta – a great Chilean author. It’s a story about a boy who is asked to tell people at his school what his family does at night. If he does, he might win a prize – a football. He loves football. He also knows that his parents listen to clandestine radio. But his composition is about how they play chess every evening. It is a perfect story about living in a dictatorship, very pertinent in Latin America at the time. Now once again, maybe even in the U.S., it is very timely. Do you remember the first story you ever wrote?
The Tricycle/El triciclo about a girl, perched in a tree, who sees her much poorer young neighbours stealing the tricycle she carelessly left out. When asked where it went, she lies and blames unknown robbers to protect the kids. Did you always know you wanted to work in children’s books?
Yes. I learned English by having my mother read children’s books to me. There were very few Spanish books for children at that time. How did you get your start in translating children’s books?
By being asked to help Groundwood Books bring books from the Spanish-speaking world to North American kids. When you take on a project like Clara and the Man with Books in His Window, where do you begin?
By deepening my knowledge of its great author, María Teresa Andruetto. This book is based on a true story about her mother. She won the Hans Christian Andersen Award (in 2012) – the only Spanish-language author to do so. I was really shocked to discover that despite her incredible output, she had not been previously translated into English. What are the challenges unique to translating children’s books?
Staying true to the voice of the author while making sure it is accessible for children in North America. So few foreign language books for children are made available in the English-speaking world. Are there any challenges specific to translating a text from Spanish to English?
No. Just as with all translations, the best books are excellent literature and the author’s voice must be maintained. I was shocked when a senior person in Canadian publishing said that when it came to children’s books, there would be no problem in using AI to write and/or translate them. That person obviously understands nothing about the great tradition of literary children’s books in many languages, including English. How do you deal with concepts or words that are untranslatable?
Nothing is untranslatable. It’s a matter of using voice and means of expression in English that can render the meaning and be true to the author’s style. The only true danger is censorship by the growing cohort of people, especially in the U.S., who want to children’s books to be commercial shells without any kind of truth. Do you collaborate or have discussions with the author?
Sometimes. And also, with the original publisher. The translations are always approved by both. Can you describe what it feels like bringing a story to life in another language for a new audience?
Wonderful. The only way to help people around the world be good to each other is to know them, as they truly are. And children are the place to start that process. This is the mission of IBBY (the International Board on Books for Young People), whose work I admire greatly. If you could translate any children’s book, which would it be and why?
There are so many great, great books that await translation. It’s impossible to say. But with Greystone Kids behind me, and the ability to continue to work with authors whose previous books I’ve translated, at Groundwood, I’m very lucky to be able to find great texts. This interview has been edited and condensed. Illustration: Martina Trach.
"An ancient Middle Eastern civilization that developed an early alphabet spread its culture far and wide — but not its DNA, finds a 23 April Nature study1 of hundreds of ancient human genomes. Phoenician civilization emerged more than 3,000 years ago, centred around what is now Lebanon, before expanding across the Mediterranean Sea. Middle Eastern Phoenician city-states eventually fell to other groups, but the culture thrived farther west — most notably in Carthage, in what is now Tunisia, until its destruction in 146 bc. From Vikings to Beethoven: what your DNA says about your ancient relatives Phoenician city-states shared languages — recorded with an alphabet that was a precursor to Greek and Latin letters — religious practices and maritime trading economies. Many researchers have presumed that their inhabitants also shared ancestries connected to the culture’s Middle Eastern origins. To study this history, population geneticist Harald Ringbauer at the Max Planck Institute for Evolutionary Anthropology in Leipzig, Germany, and his colleagues analysed the DNA from the remains of around 200 people from Phoenician archaeological sites in the Middle East, Europe and North Africa..." By Ewen Callaway https://www.nature.com/articles/d41586-025-01283-w #metaglossia_mundus
Ù“The scholars will examine the cultural, social, and legal processes of exchange that shape translation. The understanding of 'translation' goes far beyond mere linguistic adaptation: it also includes the transformation of meanings, norms, and discourses in different contexts.
"How do we deal with the translation and adaptation of concepts of knowledge, culture and law across different languages, societies, or systems? The international conference "Navigating Epistemic, Cultural, and Legal Translations: Processes, Hierarchies, Spaces" of the Leibniz ScienceCampus (LSC) "Europe and America in the Modern World" addresses this topic at the University of Regensburg.
The conference, with high-profile researchers from around the world, marks the end of the first funding phase (2019-2025) and the beginning of the second phase (2024-2028) of the LSC.
With a focus on transregional linkages - with contributions from the Americas, Western, Southern and Eastern Europe, including Central Asia - the conference will bring together researchers from different disciplines.
“Since 2019, the Leibniz ScienceCampus has been highly instrumental in the significant development of Area Studies here in Regensburg,” said University President Professor Dr. Udo Hebel at the opening of the conference. “In its specific structure and organization, the LSC illustrates and underlines how collaborative and team-oriented research can be successfully practiced in the humanities and social sciences.”
“The scholars will examine the cultural, social, and legal processes of exchange that shape translation. The understanding of 'translation' goes far beyond mere linguistic adaptation: it also includes the transformation of meanings, norms, and discourses in different contexts. The topics range from avant-garde movements, feminist activism and their respective cultural expressions to the transfer and adaptation of legal norms, including in less explored contexts of interdependence, such as between Latin America and Eastern Europe," explains Professor Dr. Anne Brüske (Department of Interdisciplinary and Multiscalar Area Studies - DIMAS, UR). They also show "that 'translation' is an interactive and often contested process, influenced by power structures and historical legacies," adds Professor Dr. Cindy Wittke (Faculty of Law, UR and IOS Regensburg political scientist). Brüske and Wittke are co-organizing the conference.
The diversity of the conference topics reflects the dynamics of a global world, its interconnections and conflicts. Professor Dr. Ulf Brunnbauer (LSC, IOS, UR), Scientific Director of the IOS and the LSC emphasizes: "The Campus is an important link between the University of Regensburg and the IOS and is crucial for the development of Regensburg as a leading international location for Area Studies. Its transatlantic research perspective could not be more relevant"...
Wissenschaftlicher Ansprechpartner:
Professor Dr. Ulf Brunnbauer, Professor Dr. Anne Brüske, Professor Dr. Cindy Wittke"
https://nachrichten.idw-online.de/2025/04/24/knowledge-culture-and-law-across-societies-and-spaces-lsc-conference-at-the-university-of-regensburg?groupcolor=2
#metaglossia_mundus
|
Essay
Why linguistic diversity matters
By Lorna GibbApril 29, 2025
I have long wanted to write something for a general readership that explored the world’s endangered languages and the cultural, cognitive, and historical significance they hold. Linguistic diversity matters, and not just to linguists, but to all of us. Over 7,000 languages are spoken today, but nearly half could vanish by the end of the century. Globalization, migration, and political marginalization have driven this shift, hastened this loss. But every language encodes a unique worldview, history, and way of understanding the world. When a language dies, so too does an entire way of thinking.
Individual accounts of the speakers of threatened tongues are poignant. Marie Smith Jones was the final voice of Eyak in Alaska. When she passed away in 2008, she took with her a language that had shaped generations of ecological and cultural knowledge. Similarly, the Livonian language of Latvia, once spoken along the Baltic coast, has nearly disappeared, a casualty of historical repression and shifting social pressures. Tefvik Esenç, the last speaker of Ubykh, a language once spoken in the Caucasus region dedicated his life to preserving his language, working with linguists to document as much as possible, but by the time of his death in 1992, Ubykh had no living speakers left. These languages didn’t fade away naturally; they were actively suppressed, marginalized, or deemed impractical by invading cultures. Linguistic extinction is almost always a consequence of power dynamics, with minority languages forced out by the dominance of others.
Beyond the emotional and cultural loss, there are also cognitive and environmental implications of language extinction. Indigenous languages often contain highly specialized vocabularies for landscapes, plants, and ecological systems, knowledge that can be invaluable for conservation efforts. The Kayardild language of northern Australia, for example, encodes highly specific spatial information tied to the land, something that becomes nearly impossible to translate into English. The Tofa people of Siberia, whose language is critically endangered, suppressed by the Russian government, possess a deep knowledge of reindeer herding that is embedded within their linguistic expressions. When these languages disappear, we don’t just lose vocabulary; we lose an entire way of engaging with the world. This is particularly alarming in an era of climate change, where traditional ecological knowledge could offer crucial insights into environmental sustainability.
Current research shows that multilingualism also enhances problem-solving and cognitive flexibility, perhaps even our resistance to dementia. Our diminishing linguistic diversity isn’t just a cultural tragedy but a cognitive one. For example, the Matsés people of the Amazon have a verb structure that requires speakers to indicate precisely how they came to know something. This means that every statement carries an embedded epistemology, forcing speakers to be explicit about the source of their knowledge. This linguistic feature is completely absent in English, raising the question of what happens to cognitive habits when such structures disappear. If languages construct the way we perceive time, space, and relationships, each disappearing language represents the loss of a way of conceptualizing the world. I wonder what ways of thinking are already lost to us, what intellectual diversity has quietly vanished alongside these rare tongues
Key to all of this is that language is tied to power and identity. Many communities see their languages as fundamental to who they are, and when those languages disappear, people can experience deep psychological and social dislocation. These are tragically illustrated by cases where colonization and forced assimilation nearly erased languages, such as Gaelic, Welsh, and numerous Native American tongues.
Yet hope remains, glimmers of resurgence, showing how languages can be revived. The success of Hebrew in the 20th century is remarkable, and efforts to restore Māori in New Zealand and Hawaiian in Hawaii prove that languages can be brought back from the brink if communities commit to them. Cornish language activists, despite their language being declared extinct in the 18th century, have successfully revived it to the point where it is now spoken in schools and cultural events.
Technology too can play a part. Digital archives, online courses, and AI-driven tools offer new ways to document and teach endangered languages. Social media has even become a platform for linguistic activism. YouTube channels and TikTok influencers have played a role in revitalizing Irish and Scottish Gaelic, making them more accessible to younger generations. But I wonder sometimes if this is a true revival or just a chimera of the thing itself. Language is not just something to be recorded; it needs to be lived, spoken, and passed down. No amount of digital preservation can replace real-world speakers keeping a language alive.
And that same technology can hasten the demise of other languages. Whistled languages evolved to enable inhabitants of remote communities or geographic terrain that was difficult to traverse, communicate more easily across vast distances. It’s astonishing that every continent of our world has an example of a language like this: from Gomera in the Canary Islands and Folopa in Australia to Hmong in the Himalayas. Yet there are far fewer whistlers now than there were even a decade ago as mobile phones have slowly replaced the need for them. More encouragingly, sometimes, this has led to concerted campaigns that amount to a celebration of the language, whistled Kus dili, from Kuskoy in Turkey, is a perfect example of this, where a yearly festival for the language now brings global visitors to what was a small village.
Linguistic diversity is an irreplaceable human treasure. We must appreciate what we have lost, what we are in danger of losing, and we must fight for those languages that remain to be free from persecution. Losing a language isn’t just about losing words; it’s about losing a way of seeing the world. We can lament the past and commemorate it in words but we must also fight for change. Governments, educators, and individuals must take an active role in preserving and revitalizing endangered languages.
Lorna Gibb is associate professor of creative writing and linguistics at the University of Stirling. Her books include The Extraordinary Life of Rebecca West, Lady Hester: Queen of the East, and the novel A Ghost’s Story. Her writing has appeared in leading publications such as Granta and the Telegraph.
https://press.princeton.edu/ideas/why-linguistic-diversity-matters
#metaglossia_mundus