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We recently received inquiries on some of the terminology in the 15 Effective Link Building Techniques for SEO blog post.
United Nations language staff come from all over the globe and make up a uniquely diverse and multilingual community. What unites them is the pursuit of excellence in their respective areas, the excitement of being at the forefront of international affairs and the desire to contribute to the realization of the purposes of the United Nations, as outlined in the Charter, by facilitating communication and decision-making. United Nations language staff in numbers The United Nations is one of the world's largest employers of language professionals. Several hundred such staff work for the Department for General Assembly and Conference Management in New York, Geneva, Vienna and Nairobi, or at the United Nations regional commissions in Addis Ababa, Bangkok, Beirut, Geneva and Santiago. Learn more at Meet our language staff. What do we mean by “language professionals”? At the United Nations, the term “language professional” covers a wide range of specialists, such as interpreters, translators, editors, verbatim reporters, terminologists, reference assistants and copy preparers/proofreaders/production editors. Learn more at Careers. What do we mean by “main language”? At the United Nations, “main language” generally refers to the language of an individual's higher education. For linguists outside the Organization, on the other hand, “main language” is usually taken to mean the “target language” into which an individual works. How are language professionals recruited? The main recruitment path for United Nations language professionals is through competitive examinations for language positions, whereby successful examinees are placed on rosters for recruitment and are hired as and when job vacancies arise. Language professionals from all regions, who meet the eligibility requirements, are encouraged to apply. Candidates are judged solely on their academic and other qualifications and on their performance in the examination. Nationality/citizenship is not a consideration. Learn more at Recruitment. What kind of background do United Nations language professionals need? Our recruits do not all have a background in languages. Some have a background in other fields, including journalism, law, economics and even engineering or medicine. These are of great benefit to the United Nations, which deals with a large variety of subjects. Why does the Department have an outreach programme? Finding the right profile of candidate for United Nations language positions is challenging, especially for certain language combinations. The United Nations is not the only international organization looking for skilled language professionals, and it deals with a wide variety of subjects, often politically sensitive. Its language staff must meet high quality and productivity standards. This is why the Department has had an outreach programme focusing on collaboration with universities since 2007. The Department hopes to build on existing partnerships, forge new partnerships, and attract the qualified staff it needs to continue providing high-quality conference services at the United Nations. Learn more at Outreach. #metaglossia_mundus
Google has announced the addition of 15 more African languages to Voice Search, Gboard talk-to-type, and Translate dictation, allowing approximately 300 million more Africans to interact with the web using their voices. Yoruba, Hausa, Igbo, Nigerian pidgin Chichewa, Kikuyu, Oromo, Rundi, Shona, Somali, Tigrinya, and Twi are the latest languages added to Voice Search and Gboard's talk-to-type features. On Translate, voice input is now available in Hausa, Yoruba, Igbo, Chichewa, Oromo, Rundi, Shona, Somali, South Ndebele, Swati, Tigrinya, Tswana and Twi. Google already supports typing with custom keyboards in Gboard for around 200 African languages and automatic translation in Translate for over 60 languages spoken in Africa. The tech company confirmed that Gboard and Voice Search now support 12 more languages, bringing the total to 25. Translate adds 13 new languages, bringing the total to 22. Google attributes this result to advances in AI, specifically multilingual speech recognition, which translates speech into text. The AI model learns languages in ways a child would, associating speech sounds with sequences of characters in written form. Speech recognition models are trained on data from multiple languages to transcribe speech into text in any of those languages. Similarly, the company announced a $5.8 million commitment by Google.org to support AI skilling and education across sub-Saharan Africa. The funds will be used to provide foundational AI and cybersecurity skills to workers and students and support nonprofit leaders and the public sector in developing these skills. According to the company, recipients of the funding include the Data Scientists Network Foundation, which will receive a $1.5 million grant to create a programme that trains unemployed and at-risk Nigerians in digital and technology training, with the long-term goal of developing advanced data and AI skills. Raspberry Pi Foundation will also collaborate with Young Scientists Kenya and Data Scientists Network Foundation to provide AI literacy education to Kenyan and Nigerian youth. “This new funding builds on the $20 million of Google.org support for organisations helping Africans develop digital skills from Google's economic opportunity initiative, ” Google added.
Deaf patients are paying hundreds of dollars for in-person interpreters at GP appointments, even though spoken language interpreters are free, a review has found. Currently, the government only covers the cost of Auslan interpreters for over-65s. Deaf patients aged 65 or younger pay on average $245 for interpreting services, the review finds. Deaf patients are paying hundreds of dollars for in-person interpreters at GP appointments, even though spoken language interpreters are free, a review
Honeyed Poison’ — Translation of Modern Persian Poetry by Malik Muhammad Danish Malik Muhammad Danish is a young (serving) Pakistani diplomat with a passion for languages and literature —- ‘a polyglot, at home in Urdu, Punjabi, English, Persian, Chinese, and Spanish’. He is an LLB from LUMS, MA in Persian from Punjab University, and MS from Georgetown University, US, as a Fulbright scholar. The instant work comprises a volume of sixty poems in English, picked up and translated from the poetic work of twenty modern Persian poets whose brief profiles have also been added to the appendix. They include Nima Yooshij, Fereydoon Moshiri, Forugh Farrokhzad, Ahmad Shamlou, Sohrab Sepehri, Hushang Ebtehaj Sayeh, Mehdi Akhavan-Sales, Jaleh Esfahani, Yadollah Maftun Amini, Rasul Yunan, Siavash Kasrai, Nosrat Rahmani, Rahim Moeini Kermanshahi et al. The translator’s preface and introduction to the collection serve to enlighten the reader on his mission and vision vis-à-vis the book in hand. He rightly ascribes the reason of their ignorance or constricted knowledge of modern Persian poetry to ‘dearth of translation’, and thinks that classical Persian poets have a larger following in non-Persian linguistic circles such as English, thanks to the translations by famed orientalists, Edward Fitzgerald, RA Nicholson, AJ Arberry, WM Thackston, and Alan Williams. But there are few multilingual writers who could be credited with translating modern Persian poetry in other languages. Renowned Urdu poet Noon Meem Rashid took the lead by translating some sixty-one modern Persian poems by twenty-one modern Iranian poets into Urdu. (Cf. his book ‘Jadeed Farsi Shayeri’- 1987). In the second edition of the book (2010), he added another twenty poems. Fahmida Riaz, Moeen Nizami, Uzma Aziz Khan, and Ahmad Shehryar are purported to have followed him in the venture Malik Muhammad Danish (translator of this publication) attributes its emergence to his erstwhile teacher and mentor Dr. Muhammad Athar Masood, a serving civil servant, a reputed musicologist, and scholar of Persian. He also expresses his debt of gratitude to M. Athar Tahir, a renowned Pakistani poet of English, who reviewed these translations with due care and concentration together with Prof. Nazia Barani Entezarhojat at the University of Salamanca, Spain for advising and guiding him on the intricacies of modern Persian verse. In his Introduction to the book, the translator briefly traces the history of Persian poetry from the classical period when the Arabs conquered Iran in the 7th century AD, and cast their linguistic and literary influence on the local language, Pahlavi which gradually evolved into Persian (c. 224-651). Ferdowsi, Khayyam, Rumi, Saadi, and Hafiz were the cream of this period (940-1390). The transition from the classical and neo-classical forms of poetry to a modernistic jargon and construct, took place around the turn of the 19th century when Nima Yooshij (1897-1960), also called the father of modern Persian poetry, broke with the formal tradition of versification, and wrote poems with hemistiches (mis’ra) of unequal size and length in regards to meter. Thus he is regarded as the exponent of She’r-e Nau (New Poetry) in Persian. Deviating from the formal rules of rhyme and prosody, he followed the rhythm and rhyme emanating from the inner recesses of his own psyche and soul. He was supported in his poetic endeavours by his peers and contemporaries such as Ahmad Shamlou, Sohrab Sepehri, Mehdi Akhavan- Sales, Forugh Farrokhzad, and Shafiei Kadkani. A group of so called avant-garde poets in the latter half of the last century comprising Ahmad Raza Ahmadi, Yadollah Royaee, and Majid Nafisi composed poetry of ‘sheer symbolism and hyper-ambiguity’ as a post-modernistic reaction to the contemporaneous poetic compositions that was unacceptable to the readers and the connoisseurs alike. The Islamic Revolution of 1979 was a major event that among others, also impacted the literary intelligentsia and their creativity. In the given political scenario, diasporic literature came to attain a distinctive status in modern Persian poetry. Translation of modern Persian poetry into some major European languages is a welcome trend issuing from this change. The titles —- Still Its Night, Canary Bird, Birth, Tears on the Procession of History, Grandeur of Growth, Honeyed Poison, Roots in the Ground, The Hidden Fire, Sin, Mirage, Life, Hour of Tryst, Lament, The Unsaid, Song of Red Rose, Falling into Oblivion, My Heart Yearns for You etc. —- of the translated poems are quite meaningful in the context of modernism, with concomitant issues. The general pattern of verse in translation is iambic with little rhyming concord. Nonetheless, the lines are lucid, racy, and rhythmically affluent. The spirit of romantic love is the pervasive force resonating these lines. Its ‘poison’ and ‘panacea’ bewilder the monologic speaker here and there but it continues to instate and fortify him in the face of the odds falling his way. A tender wave, twirling with the essence of life,/ Pierced through the depth of my soul/ I lost ‘I-am-ness’/ But ‘we’ remained/ Walking on the path of eternity. (Oneness). My poetry is my hidden fire/ Day and night flames burn in my soul (The Hidden Fire). Where are you hiding O bird!/ Are you behind the mesh of moist foliage/ Or amidst the branches of yearning? (The Hidden Bird). Come O my fellow-sinner to this purgatory,/ Which is both paradise and inferno (Come for a Tryst Every Night). There is a song in my heart/ A song which I love but cannot sing/ A song whatever it is …/ A song whatever it was … (The Unsaid). If the flower has no thorn/ If the heart has no pain/ If the cage is not small for the pigeon, then ….. Life/ Love/ Captivity/ Strife and amity/ Would all be meaningless … (Thorn and Flower). Our century is an age of death of humanity/ The world is devoid of any goodness/ Any mention of tolerance, nobility or empathy is foolishness (Tears on the Procession of History). Many have said, “do not fall in love!/ It beguiles, bewitches and bewilders”/ But we entangled our heart, and found/ It is poison, but panacea too! (Honeyed Poison) These quotes are intended to demonstrate the texture, tenor, and thematic pattern of modern Persian poetry as translated in the current work which also bespeaks the competence and versatility of the esteemed translator.
Deborah Treisman interviews John Nathan, the biographer of Yukio Mishima, about “From the Wilderness,” Mishima's newly translated story in the November 4, 2024, issue of The New Yorker. On a Newly Translated Story by Yukio Mishima A conversation with John Nathan, a biographer of Yukio Mishima, who translated the story “From the Wilderness” in this week’s issue. The story “From the Wilderness” by Yukio Mishima was written and published in Japanese in 1966, but wasn’t translated into English until now. It will be included in a new collection, “Voices of the Fallen Heroes: and Other Stories,” which comes out in January of next year. Why wasn’t it available in English earlier and how did you decide to translate it? Mishima wrote a hundred and seventy short stories, so it’s not surprising that a number of them that merit translation remain untranslated. Looking for late Mishima to include in “Voices of the Fallen Heroes,” I happened on this story in a volume of his complete works, and found it beautifully constructed and moving. Perhaps most importantly I felt certain, reading it for the first time as a translator, that I could make it work in English. Is Mishima hard to translate? Walter Benjamin’s seminal (though maddeningly obscure) 1923 essay “The Translator’s Task” inspired an ongoing debate on the subject. My own commitment is to conveying in the target language the author’s voice in the original. From that point of view, Mishima’s work is, at least theoretically, amenable to translation in a way that, for example, the Nobel Laureate Kenzaburo Oe’s is not. Oe considered himself a liminal figure in Japanese society and, accordingly, developed a language that constituted an assault on traditional Japanese, intentionally deforming his own sentences. Mishima conceived of himself as the ultimate insider, heir to a long tradition of Japanese beauty: his writing, reflecting this image of himself, is in harmonious accord with the inherent, unalloyed genius of the Japanese language. A wordmaster, he was also a meticulous mosaicist. The translator need only find the right verbal stones and install them in comely sentences, in cadences that mirror the author’s own, and Mishima’s voice will emerge. Needless to say, this is easier said than done. In the story, an obsessed youth breaks into the home of a writer called Mishima. Do you know if the story was based on a real incident? If so, how much does it stray from the nonfictional reality? The story is indeed based on an actual incident, widely reported in the press, that befell Mishima and his family in April, 1966, several months before he wrote “From the Wilderness.” As for its veracity, there is no way to know how closely it follows what actually happened, but I suspect that the rendering is a faithful one, including what Mishima had to say about himself in the final pages, which swerve into highly personal revelation. I say this with Japan’s long history of autobiographical fiction in mind. In the so-called I-novel (or Ich-Roman), the Japanese author was expected to reveal—confess—aspects of his own life with no attempt at camouflage. A prime example was Toson Shimazaki’s 1919 novel, “A New Life,” in which the author revealed in meticulous detail his incestuous affair with his brother’s daughter. The scandal the novel created obliged Shimazaki to move to France to avoid a confrontation with his own family. The work was accounted a masterpiece. Mishima would have been aware that with this story he was evoking the I-novel tradition, and he would certainly have known that the basis for appreciating this genre of “fiction” had always been its degree of truthfulness, the more damning the better. Japanese critics were skeptical of the narrator’s closing insistence that he has told the truth, considering it gimmicky, but it seems plausible to me that “From the Wilderness” is an exceedingly rare example of Mishima putting aside his protean mask and writing something close to unvarnished autobiography, a self-portrait in the first person. The language is spare for Mishima; the narrative is relatively unembellished, almost journalistic. The story begins with a kind of procedural description of a break-in, first as it was experienced by the narrator, and then as it was experienced by his parents and his wife. It ends as something quite different and more confessional. Do you think Mishima planned to write the story in the way he ended up writing it? I can’t prove this, but I imagine that Mishima saw before he began to write that the disturbed young fan who broke in to his house would open the door to the highly personal material he ends the story with. The story ends with a description of the misery and desolation that Mishima (the character, and, presumably, the author) has felt, his fundamental aloneness. Knowing that he died by suicide, four years later—after his own deluded, criminal act of defiance—makes this story even more poignant to me. Am I drawing a false parallel? An informed Mishima reader encounters a singular challenge: dragging Mishima’s work out of the shadow of his final act, with its centripetal pull on the imagination, to assess it on its own merits. “From the Wilderness” is a case in point. Perceiving the loneliness that colors the story and being aware of Mishima’s awful demise four years later, how can the reader fail to be moved by a poignancy that transcends the text! You knew Mishima personally and translated his work in the nineteen-sixties. What made you decide to write a biography of him? In 1967, about to leave Japan, I angered Mishima by deciding to translate Kenzaburo Oe’s novel “A Personal Matter,” instead of Mishima’s most recent work, “Silk and Insight.” In an article in the Japanese monthly Shinchō, he described me as “an American hoodlum who has been seduced by the Japanese Left.” I am ashamed to say that I retaliated in an article for Life, in which I wrote, “Reading a novel by Yukio Mishima is like visiting an exhibition of the world’s most ornate picture frames.” News of his ritual suicide three years later reached me as an abstraction, a concept impossible to comprehend, much less feel; and I doubt I would have embarked on a biography if I hadn’t received a phone call from my mentor at Harvard, Edwin O. Reischauer, who had been ambassador to Japan under J.F.K., suggesting that I owed it to myself to write one. He had always been fascinated by Mishima, he said, but nothing he knew about the Japanese had helped him understand Mishima as a human reality. If anyone could make him comprehensible, he insisted, it was me. Those words from a man I esteemed were all it took. Arriving in Tokyo in the fall of 1971, I contacted Mishima’s widow, Yoko, and she agreed to meet me at Zakuro, a restaurant that had been one of her husband’s favorites. When I told her that I intended to write a biography and asked if she would help me, she sighed and said she didn’t really want a biography but if someone was going to write one it might as well be me. I spent that year interviewing people in Mishima’s diverse worlds who wouldn’t have given me the time of day if Yoko hadn’t called ahead and asked them to coöperate. On one of my visits to pick up books at the rococo house where she still lived—now preserved as a museum—I asked as off-handedly as possible, “When will I have a chance to hear Yoko-san’s story?” “Yoko-san has no story,” she replied. Mishima was full of contradictions, an enigma. How challenging was it to write a definitive text about his life so soon after it ended? I spent three years working on the Mishima biography. I remember pausing along the way to ask myself how I could presume to interpret the life and work of such a vastly gifted man who had chosen to destroy himself in the full flowering of his creativity. I was thirty-one at the time; I suppose it was the arrogance of youth that allowed me to dive in and persist. Mishima was a consummate masquerader. Everyone who had known him considered himself a best friend, but no one had had even an inkling that he had been planning his suicide for more than a year. The people I managed to meet felt betrayed, angry, and were loath to share the kinds of insight I was hoping for. This was especially true of his mother and father, who appear in “From the Wilderness.” It became clear that people had seen Mishima just as he wanted them to see him, and my response to the conflicting views was to formulate a hypothesis and project it on his life. I remain persuaded that Mishima’s suicide by hara-kiri was driven by an erotic fascination with death, which he had fantasized about, and been intermittently terrified by, since childhood; the “patriotism” he professed so ardently during the final years of his life still impresses me as a means to the painful, martyr’s death that his lifelong fantasy prescribed. Unfortunately, what I see clearly in hindsight is that I allowed my hypothesis to skew my analysis of his work. From his vast œuvre I selected fiction that felt amenable to my interpretation of his fatal course and indeed seemed to bear witness to it. Other writing that did not fit in I tended to ignore or mention only in passing. For example, because his “popular” novels didn’t seem to bear on the argument I was at pains to develop, I barely mentioned them in the biography. Romance fiction he tossed off, torrid for its day, with titles like “The Capital of Love,” “Love Stampede,” and “The S.S. Happiness Sets Sail”—these novels, fifteen in all, each a best-seller, accounted for fully half of his output as a novelist. I see now that they reflect a vulgarity, like glittering tinsel on a Christmas tree, that was a part of Mishima’s sensibility, no less than his refinement. For a similar reason, I largely neglected his multiple volumes of short stories, which include more than a few masterpieces. So while I do feel that my portrait of Mishima is nuanced, conveying at least a goodly measure of his actual complexity, I realize that my study is incomplete and cannot be considered definitive.
Understanding how cancer is discussed across diverse languages and cultural contexts is crucial, especially on a continent that has more than 2,000 languages. Language can give people the power to take an active part in their own healthcare, or it can create barriers. Effective communication raises awareness about diseases and is key to delivering good care to patients. Yet in many African settings, this aspect of care is often overlooked. Take cancer, for example. Understanding how cancer is discussed in various languages and cultural contexts is crucial. Better communication about the disease can reduce fear and stigma, improve patient outcomes and promote more informed decision-making. Read more: Demon disease, worse than HIV: Soweto women's views on breast cancer The cancer burden in Africa is rising at a faster rate than anywhere else in the world. In a region where around 2,000 languages are spoken, the way cancer is communicated is important. I am an epidemiologist and global health researcher who recently coauthored a paper about the way cancer terminology is expressed in African languages. The findings suggest that translations of key terms, including “cancer”, “malignant”, “chronic” and “radiotherapy”, commonly conveyed elements of fear and tragedy. And that the words used may contribute to fear, health disparities and barriers to care, and pose communication difficulties for health professionals. The results reinforce the need for culturally sensitive cancer terminology. This would improve cancer awareness and communication. For cancer patients, the words used to describe their diagnosis and treatment can affect how they perceive their condition, their willingness to seek treatment, and their interaction with healthcare providers. A study on cancer terminology Our study investigated translations of cancer-related terms from various African languages and explored their cultural significance. We surveyed 107 healthcare professionals, community health workers and researchers from 32 African countries, representing 44 languages. Participants were asked to provide translations of 16 common medical terms in their local languages and explain what those terms meant. These were terms like “cancer”, “radiotherapy”, “metastasis” and “survival”. Results revealed a diversity of terminology and translations. Many local terms contained linguistic references that reflected cultural and social contexts. Fear and stigma The findings uncovered a striking pattern: many cancer-related terms carried deeply negative connotations. Often they were associated with fear, tragedy and incurability. Some translations even had malevolent spiritual meanings. The term “cancer” is often associated with weightiness. It creates a feeling of being overwhelming, unbeatable and frequently final. Terms like “malignant” and “chronic” carry similar weight, frequently coming with ideas of hopelessness and fatality. Cancer in different African languages. What if the treatment meant to save your life sounded as terrifying as the disease itself? One example in our study was the translation of “radiotherapy”. In several languages, the term was associated with burning – being scorched by fire, heat or electricity. Such associations can make treatments seem more frightening than they are. They might deter patients from seeking the care they need. Rich expressions to draw from One fascinating example of how language shapes the understanding of cancer comes from a Ugandan participant. Their translation of “metastasis” (meaning “spread”) in Luganda was ekiziba kyasindika obwana bwayo ahare. This means “the mother mass has sent seedlings into another site”. This vivid metaphor, deeply rooted in the local idioms and proverbs, likens the spread of cancer to the dispersal of seedlings from a central plant. It shows how African languages can convey complex medical concepts through culturally resonant expressions. In other instances cancer was referred to as the “wound with which we will be buried” (translated from Wolof), “forest disease” (translated from Djerma) and “parasitic plant” (translated from Shona). These expressions extend beyond literal translation, providing valuable insights into how cultures think of cancer as a powerful and pervasive force in the natural world. What next? The study highlights the importance of cultural sensitivity in cancer communication. When the language used to describe cancer and its treatments instils fear or perpetuates stigma, it becomes harder for healthcare workers to provide effective care. Patients may delay seeking treatment, struggle to understand their condition, or feel hopeless about their prognosis. Read more: Breast cancer is the most common cancer in the world. 5 reads that could save lives Efforts to overcome stigmatising language during the early years of the HIV epidemic in Africa can serve as a blueprint for improving cancer communication. Initiatives like the Stop TB Partnership’s Tuberculosis Language Guide offer lessons on using non-stigmatising terminology, which could be adapted to oncology. Programmes such as the American Cancer Society’s patient education initiatives and the International Atomic Energy Agency’s Rays of Hope radiotherapy programme highlight the potential for positive language alternatives and effective translations in African cancer care. The language used to communicate about cancer also matters because it can make a difference to health disparities. Read more: Breast cancer: why it's difficult to treat and what new approaches are on the horizon Linguists, healthcare professionals and cultural leaders should work together to create new terminologies or adapt existing ones to be more neutral or positive. Such efforts could pave the way for more compassionate, effective and culturally aligned healthcare communication across the continent.
NEW YORK (AP) — The English-language translators of an Italian collection of short stories and a French book of poetry have won awards from the American Literary Translators Association. Jamie Richards’ translation from the Italian of Marosia Castaldi’s “The Hunger of Women” was given the National Translation Award for prose, and Cole Swensen’s translation from the French of Pierre Alferi’s “And the Street” won the poetry award. Each winner receives $4,000. Richards is a full-time translator, while Swensen is also a prize-winning poet, her books including “Goest” and “Gravesend.” “We are proud to administer the National Translation Awards, which turn the spotlight on a number of accomplished translators, writers, and the publishers who make it possible for these marvelous books to appear in English,” translation association president Chenxin Jiang said in a statement Monday.
Fête des morts, cerfs-volants géants… : comment différentes cultures fêtent la Toussaint ? Chaque culture fête la Toussaint de manière différente, voici un tour du monde des différentes célébrations. Le 1er novembre, la Toussaint est célébrée dans de nombreux pays à travers le monde. Si en France, cette journée est traditionnellement dédiée à la visite des cimetières et au recueillement en mémoire des défunts, d’autres cultures ont des façons très différentes d’honorer leurs ancêtres. 1. Le Mexique : El Día de los Muertos Le Jour des Morts au Mexique est l’une des célébrations les plus colorées et emblématiques. Cette fête joyeuse et pleine de vie s’étend sur plusieurs jours, du 31 octobre au 2 novembre, avec des offrandes (« ofrendas ») colorées sur des autels dédiés aux défunts. Les familles apportent nourriture, boissons, fleurs et objets chers aux disparus pour célébrer leur mémoire. À lire aussi | Pourquoi fêtons-nous la Toussaint et pourquoi le 1er novembre ? Quelques jours avant, le 27 octobre, de nombreuses personnes placent des photos de leurs animaux de compagnie sur les autels du jour des morts et leur laissent des offrandes, notamment leurs friandises et jouets préférés. 2. Les Philippines : Undas Aux Philippines, la Toussaint, appelée « Undas », est une fête familiale importante. Les familles se réunissent dans les cimetières, parfois dès la veille, pour passer du temps auprès des tombes de leurs proches défunts. Elles apportent des repas, décorent les tombes et prient ensemble. Les cimetières deviennent alors des lieux de rassemblement et de fête. 3. Guatemala : Festival des cerfs-volants géants Au Guatemala, des immenses cerfs-volants colorés, certains mesurant jusqu’à 20 mètres, sont construits avec soin pour être envoyés dans le ciel en hommage aux défunts. Le festival symbolise la communication entre les vivants et les morts. 4. Espagne : La Castañada en Catalogne En Catalogne, la Toussaint est célébrée avec La Castañada, une fête populaire où l’on mange des châtaignes grillées, des patates douces et des « panellets », des petits gâteaux à base d’amandes et de pignons de pin. La tradition viendrait de la nuit précédant la Toussaint, lorsque les sonneurs des villages catalans faisaient sonner les cloches jusqu’à l’aube pour commémorer les morts. Leurs amis et leurs proches leur apportaient des châtaignes et des patates douces pour les aider à tenir toute la nuit. 5. Pologne : Zaduszki En Pologne, la Toussaint, appelée Zaduszki, est une célébration solennelle où les familles se rendent en masse dans les cimetières pour allumer des bougies sur les tombes de leurs proches.
Il existe plusieurs marques qui vendent leurs produits en France. Ventilateur, climatiseur, micro-onde, réfrigérateur, télévision, radio, caméra, machine à laver etc. Tous ces produits doivent comporter obligatoirement un mode d'emploi. Qu'en est-il de la langue utilisée dans ces manuels ? En France, on parle bien évidemment le français. Et la langue nationale est également le français. Raison pour laquelle, dans les rayons des grandes surfaces ou de tous les centres commerciaux (petits comme grands), la langue utilisée est bien évidemment le français. Qu'en est-il des manuels indiquant le mode d'emploi d'un produit commercialisé sur le territoire ? Le commerçant ou la marque a-t-elle l'obligation d'inclure une partie du manuel traduite en Français ? On vous dit tout ! Lorsqu'un commerçant décide de commercer sur un territoire, il est tenu de se conformer aux habitudes de consommation des clients et surtout de parler la langue de sa cible pour les convaincre à acheter le produit proposé. En tout cas en France, c'est une obligation d'utiliser la langue française pour les notices, modes d'emploi et posologies des produits commercialisés. C'est d'ailleurs très encadré par la loi. Selon l'article 2 de la loi du 4 août 1994 relative à l'emploi de la langue française, les offres de biens et services destinées aux consommateurs sur le territoire français doivent être accompagnées d'une information en français. Et c'est une obligation pour les sociétés d'utiliser le français pour les informations sur la notice, la posologie et tout autre document à caractère mode d'emploi. Cela inclut également les conditions de garantie, et les indications relatives à la sécurité et à la santé, telles que les posologies des produits pharmaceutiques. Le Ministère de l'Économie, des Finances (...) (...) Cliquez ici pour voir la suite
Neoliberalism has become much more than a mere economic doctrine; it is a socio-political and economic framework that influences many spheres of society, including immigration and language services....
By Gina Christian, OSV News Some two dozen works of the late Pope Benedict XVI's pre-papal writings will be made available in English, many for the first time, in a new translation project led by the academic division of Word on Fire Catholic Ministries. Libreria Editrice Vaticana, the Vatican's publishing house, has granted Word on Fire the exclusive English-language rights to translate and publish the collected works of Cardinal Joseph Ratzinger, which were written in the late pope's native German. Word on Fire announced the news in an Oct. 24 press release, with the nonprofit's founder, Bishop Robert E. Barron of Winona-Rochester, Minnesota, describing the value of the works as "inestimable." "They will serve future generations as a great repository not only of theological and spiritual wisdom, but of the history of a particular moment in the life of the Church," said Bishop Barron in the statement. Prior to his election as pope in 2005, Ratzinger, a prolific theologian and an expert witness at the Second Vatican Council, had headed up the Vatican's Congregation for the Doctrine of the Faith, as well as the Pontifical Biblical Commission, the Pontifical International Theological Commission, and the drafting committee of the Catechism of the Catholic Church. The late pope, who stepped down in 2013 and died in 2022, specifically described his vocation as "theological," according to his Vatican biography. Yet only half of his works are currently available in English, Jason Paone, editor of Word on Fire Academic—one of Word on Fire's four publishing imprints—told OSV News. Of the 25 volumes that according to Word on Fire comprise the collected works of Ratzinger, "roughly half have never been translated into English nor published," said Paone. A collection of Ratzinger's works under the title "Theology of the Liturgy" was released in English by Ignatius Press in 2014, a year after the publisher issued the late pope's three-volume "Jesus of Nazareth" set. Word on Fire Academic plans to work with Ignatius, as well as other publishers and institutions, to continue the series to bring all 25 volumes to the market over the next 12 years. The series will be edited by theologian Tracey Rowland, author of "Ratzinger's Faith: The Theology of Pope Benedict XVI" and "Benedict XVI: A Guide for the Perplexed," and winner of the Ratzinger Prize for Theology. Rowland admitted in the press release that the project poses "a mammoth task." Paone told OSV News the undertaking will require intensive collaboration among German-language translation specialists and theologians, who will strive to ensure that Ratzinger's words are reborn into English with precision. "Ratzinger is a terrific stylist," said Paone, adding that "German is a particularly difficult language. "Germans love really long sentences and nested clauses; capital (letters) are everywhere," he said. "I think that getting any German texts—especially a complex, sophisticated, philosophical or theological German text—fully translated into English is a trick." At times, said Paone, "the tendency of some translators, when they're dealing with a particularly difficult text, is to sort of just translate word for word, and create a word for word equivalence in English, which will result in like a really long sentence and some like really awkward constructions and nested clauses. "And in English, we don't like those long sentences … (with) a bunch of nested subordinate clauses," he continued. "The nature of German is going to be one of the biggest obstacles." Ratzinger himself "is a sophisticated thinker and some of his works are particularly difficult, full of citations to works in German, some of which have been translated, others haven't," Paone added. "So we're going to have to sort through all of those complexities." He noted that while some of the project's translators may begin their work using artificial intelligence to render a rough draft of the text before an in-depth manual review, "it will take careful shepherding of the project to make sure we get all the details right." Rowland said in the release that bringing Ratzinger's complete works to English-language audiences will make a "long-term contribution to Catholic scholarship" that will be "immeasurable." Paone told OSV News that he suspects that the late pope, as "a self-effacing man," would be "kind of quietly pleased."
Avec l’ajout du français québécois, Google Traduction célèbre la richesse des francophonies régionales et offre une traduction plus proche de la langue de tous les jours au Québec. Google Traduction intègre le français québécois à son service, rendant hommage à une culture riche et vivante. Cette reconnaissance souligne l’importance des régionalismes dans un monde globalisé. Voir des termes familiers de chez nous, c’est comme retrouver un morceau de maison. Un vent de fraîcheur sur Google Traduction Depuis quelques jours, Google Traduction propose une nouvelle option : le français canadien. Les Québécois peuvent désormais retrouver dans leurs traductions des expressions comme « brailler » pour pleurer, ou « blonde » pour copine, reflétant l’authenticité de la Belle Province. Cette mise à jour apporte un souffle de fraîcheur en s’adaptant aux réalités linguistiques locales. Une inclusion limitée aux expressions québécoises Malgré cet ajout, certains utilisateurs remarquent que ce « français canadien » se concentre principalement sur les expressions québécoises, négligeant ainsi d'autres variantes francophones présentes au Canada. Un hommage à la richesse culturelle québécoise Monique Cormier, professeure émérite de linguistique à l’Université de Montréal, lors d’un entretien avec TVA déclarait « c’est un pas important vers la reconnaissance des régionalismes, qui enrichissent la langue française dans toute sa diversité ». Elle estime que cet ajout valorise le patrimoine culturel du Québec et rapproche les francophones d’ici et d’ailleurs. Quand le français québécois se traduit : entre richesse et nuances Désormais, « magasiner » prend la place de « faire du shopping », une adaptation qui enrichit la traduction. Cependant, nous avons été quelque peu surpris de voir l’emploi quasi systématique du pronom « on » à la place de « nous », comme l’illustre l’image en tête de l’article. Si cet effort montre l'engagement de Google à respecter l’authenticité de chaque francophonie, il est essentiel de veiller à ce que cette diversité soit préservée dans toutes ses subtilités. Une initiative qui fait des vagues dans le monde francophone Cette adaptation linguistique de Google s'inscrit dans une démarche plus vaste, visant à reconnaître les cultures régionales. Après l’ajout de l'inuktitut, langue autochtone canadienne, et de plusieurs dialectes régionaux comme le créole jamaïcain ou le balinais, le géant du numérique montre une volonté d’inclure la diversité mondiale. « Ce genre d’initiative rapproche les cultures », explique un porte-parole de Google. Un modèle de traduction en pleine évolution Avec cette adaptation, Google Traduction rend hommage aux communautés locales et aux francophones du monde entier. Cette reconnaissance linguistique ouvre de nouvelles perspectives : et si le prochain chapitre de la traduction numérique consistait à honorer encore plus de langues régionales ?
Mohammed Harbi nous a fait parvenir cette déclaration, à l’occasion de la publication par les Editions Koukou de son témoignage, « Une vie debout », traduit en langue tamaziɣt par Aumer U Lamara, sous le titre « Tudert deg iseɣ ». Mohammed Harbi nous a fait parvenir cette déclaration, à l’occasion de la publication par les Editions Koukou de son témoignage, « Une vie debout », traduit en langue tamaziɣt par Aumer U Lamara, sous le titre « Tudert deg iseɣ ». « A l’heure où à 91 ans je prends ma retraite politique j’ai en mémoire toutes les souffrances et les luttes civiles qu’a connues le peuple algérien (mouvement plébéien à Nedroma, Skikda, Dechmya, autant d’interpellations avant le 1er novembre 1954). Souvenons-nous de tous ces événements. Épargnons le sang de notre peuple. Œuvrons tous ensemble pour construire une nation de citoyens et vivre en paix avec nos voisins. Mes opinions sur la question des langues en Algérie sont clairement expliquées dans mes ouvrages et mes positions publiques. Depuis l’opposition ouverte de parents d’élèves de Jijel, en septembre 2018, de dispenser des cours en langue berbère (amazighe) à leurs enfants cette question m’obsède. La langue berbère (amazighe) a traversé des siècles. Il est vain d’empêcher son cheminement aux côtés de l’arabe et du français. L’épanouissement de la nation algérienne est à ce prix. Les fondements de la société algérienne demeureront inachevés tant que cette question n’est pas résolue. Maintenant que ces manifestations ont touché les enfants la solution urge. Il ne faut pas attendre ». Mohammed Harbi
Publié le : 28 octobre 2024 par Mominé COULIBALY Dans le cadre d’étendre l’utilisation de la recherche vocale à tous les africains sans exception aucune, le géant américain Google a annoncé ce lundi 28 octobre 2024, l’intégration de 15 nouvelles langues de l’Afrique dans ses services de recherche par voix. Grâce à la fonction vocale de Gboard et la dictée sur Google Translate, les utilisateurs pourront désormais convertir leur voix en texte dans de nouvelles langues incluant notamment le Yoruba, le Haoussa et le Chichewa. En effet, ctte annonce, issue d'une collaboration entre les équipes de Google Speech et les chercheurs basés à Accra, marque une étape majeure pour près de 300 millions d’Africains, facilitant leur interaction avec le Web par simple commande vocale. Un apprentissage basé sur l’intuition humaine Pour rendre cette innovation possible, Google a utilisé des modèles d’intelligence artificielle capables d'apprendre les langues de manière intuitive, en associant les sons aux caractères écrits, à l’image d’un enfant qui apprend à parler. Ces modèles sont entraînés sur un large éventail de données linguistiques, permettant une transcription efficace de la parole en texte dans toutes les langues supportées. Google n’en est pas à ses débuts en matière de prise en charge des langues africaines, ayant déjà intégré environ 200 langues dans Gboard et plus de 60 langues dans Google Translate. En poursuivant, cette extension de Google renforce ainsi son engagement dans la promotion de la diversité linguistique sur ses plateformes. Désormais, la reconnaissance vocale de Gboard et la recherche vocale couvrent 12 langues supplémentaires, tandis que Google Translate prend en charge la saisie vocale pour 13 langues africaines supplémentaires. Etablir des échanges sans frontières Google n’en est pas à ses débuts en matière de prise en charge des langues africaines, ayant déjà intégré environ 200 langues dans Gboard et plus de 60 langues dans Google Translate. C répondant aux besoins de plusieurs communautés linguistiques en Afrique. Cette expansion vise à favoriser des échanges plus fluides et naturels, permettant aux utilisateurs de s'exprimer dans leur langue maternelle et d’interagir avec des outils numériques comme ils le feraient dans leur vie quotidienne. Avec ce nouvel effort d’inclusion, Google ouvre de nouvelles perspectives pour le continent africain en matière d’éducation, de communication, et d’accès à l’information, contribuant à un Web véritablement multiculturel et multilingue.
As Sub-Saharan Africa looks to its 'digital decade', President of Google EMEA Matt Brittin discusses the big opportunities and some new announcements from Google. Oct 28, 2024 · 3 min read Matt Brittin President, Google Europe, Middle East and Africa Listen to article5 minutes The next decade is set to be Sub-Saharan Africa’s digital decade — with emerging technologies set to significantly accelerate the continent’s development. For the first time, over half the population will have access to the Internet,while artificial intelligence alone could contribute $30 billion to the economy of Sub-Saharan Africa. The opportunity is huge, but it can only be realized when everyone is included. Google’s mission to make the world’s information universally accessible and useful could not be more relevant than in Sub-Saharan Africa. This week I’m delighted to be in Nigeria and Kenya, seeing this digital progress in person and meeting some of the NGOs, entrepreneurs, Googlers, developers and businesses making tech that not only benefits their communities but the world. To kick off the trip, I’m delighted to be making two announcements that will help build a digital transformation that includes everyone. Introducing 15 more African languages across Voice Search, talk-to-type on Gboard and Google Translate dictation Voice technology is empowering individuals to interact with the web and communicate with their friends and family in the way that comes most naturally to them — their voice. Today, we announced the launch of 15 more African languages across Voice Search, talk-to-type on Gboard and dictation on Translate. Last week, I caught up with Daan van Esch, Technical Program Manager on the program. He told me that the update — built by Google Speech with the Research team in Accra — will enable around 300 million more Africans to use their voice to interact with the web. This progress is a result of advances in AI, specifically multilingual speech recognition, which converts speech into text. The AI model learns languages in the way a child would, associating speech sounds with sequences of characters in written form. Speech recognition models are trained on data from multiple languages to transcribe speech into text in any of those languages. Google already supports typing with custom keyboards in Gboard for around 200 African languages, and automatic translation in Translate for over 60 languages spoken in Africa. Voice input has now been extended to 12 more languages on Gboard and Voice Search — bringing the total number up to 25. And on Translate, we’re extending voice input to 13 more languages, bringing the total to 22. The new languages on Voice Search and Gboard talk-to-type are Chichewa, Hausa, Igbo, Kikuyu, Nigerian Pidgin, Oromo, Rundi, Shona, Somali, Tigrinya, Twi and Yoruba. On Translate, Chichewa, Hausa, Igbo, Oromo, Rundi, Shona, Somali, South Ndebele, Swati, Tigrinya, Tswana, Twi and Yoruba are now available for voice input. A $5.8 million commitment towards AI skilling and education To help unlock the benefits of the digital economy to everyone, today we also announced a further $5.8 million commitment by Google.org to support AI skilling and education across Sub-Saharan Africa. The funding will go towards equipping workers and students with foundational AI and cybersecurity skills, and supporting nonprofit leaders and the public sector with foundational AI skills. Recipients of the funding include the Data Scientists Network Foundation, who will be provided with a $1.5 million grant to create a program that trains unemployed and at risk Nigerians in digital and tech training — with the long-term goal of building advanced skills in data and AI. As part of the program, Raspberry Pi Foundation will work with Young Scientists Kenya and Data Scientists Network Foundation to roll out AI literacy education for Kenyan and Nigerian youth. This new funding builds on the $20 million of Google.org support for organizations helping Africans develop digital skills from Google's economic opportunity initiative. In addition, Grow with Google, which is separate from Google.org, trained over 6.5 million people across Africa in 2023 alone in digital skills to help them build their career or business. Google is focused on supporting the continent to unlock the benefits of the digital economy to everyone. I’m excited to see how these commitments further that — enabling more people to learn digital skills and surf the web in the way that comes most naturally to them.
Avoir de nombreuses tribus et clans similaires est une bénédiction et ce facteur peut être utilisé pour faire du swahili une langue puissante, selon le président ougandais. Yoweri Museveni s’exprimait jeudi lors de la cérémonie inaugurale de remise des diplômes pour la première promotion d’étudiants kiswahili dans les cours de l’Université de Kyambogo, où un total de 304 cadres ont obtenu leur diplôme après avoir terminé un cours d’un an sans études au secrétariat du Mouvement de résistance nationale (NRM). « Et nous pouvons maintenant l’utiliser comme noyau pour construire une langue internationale très puissante en y ajoutant plus de mots des tribus et des langues ici dans l’arrière-pays parce que les langues tribales ici ont beaucoup de vocabulaire », a déclaré le président Museveni, ajoutant qu’il a lui-même introduit de nombreux mots comme Emyooga, qui signifie des compétences telles que la menuiserie, la poterie et la couture, entre autres. Il a décrit le swahili comme une langue neutre, non ethnique et unificatrice née sur la côte de l’Afrique de l’Est comme un outil pour faire des affaires et qu’elle n’appartient à aucune tribu en particulier. « Ce que vous avez fait est une très bonne chose, et je remercie les personnes qui ont apporté cette idée, le secrétaire général du NRM, Richard Todwong, et la très honorable Rebecca Kadaga, pour avoir poussé cela. Nous allons certainement pousser le programme plus loin », a assuré Museveni aux cadres, qu’il a encouragés à perfectionner le vocabulaire et les temps avant qu’ils ne soient déployés comme enseignants dans tout le pays. Le président Museveni a également contribué à hauteur de 100 millions de shillings à leur SACCO. La première vice-première ministre et ministre des Affaires de la Communauté de l’Afrique de l’Est, la très honorable Rebecca Kadaga, a remercié le président Museveni pour son soutien au programme de kiswahili. « Lorsque je suis allé au parlement pour annoncer que le cabinet avait décidé de commencer à enseigner le kiswahili en Ouganda, on pensait à tort que nous allions empêcher les Ougandais de parler leur langue et nous attaquer au swahili. Mais aujourd’hui, cette activité a montré que ces gens parlent leur langue, l’anglais et le swahili, et qu’ils apprendront bientôt le français », a déclaré la très honorable Kadaga. Elle a également remercié l’Université de Kyambogo pour avoir accueilli l’événement et l’École de journalisme et de communication de masse de l’UMCAT pour son partenariat avec eux. Le secrétaire général du NRM, le très honorable Richard Todwong, a expliqué la genèse du programme, qui a commencé comme une conversation et qui donne maintenant d’énormes résultats. Il a remercié le ministère des Affaires de la Communauté de l’Afrique de l’Est pour son soutien à l’initiative. « J’ai reçu des appels téléphoniques de collègues de la région, et ils félicitent l’Ouganda pour avoir organisé ce programme », a déclaré le très honorable Todwong, appelant à davantage de soutien pour l’enseignement du kiswahili compte tenu de la forte demande actuelle pour cette langue dans le pays et la région. « Il y a une forte demande dans le pays pour des cours de kiswahili. L’une des raisons est que nos citoyens rencontrent des difficultés lorsqu’ils recherchent un emploi dans la région. Certains d’entre eux ne parviennent pas à obtenir ces emplois parce qu’ils ne parlent pas le kiswahili. Nous pensons qu’avec cette autonomisation, nous pourrions être en mesure de rivaliser avec le reste de la région », a déclaré le très honorable Todwong. Le vice-chancelier de l’université de Kyambogo, le professeur Elly Katunguka, a remercié le président Museveni pour le soutien continu apporté à l’université et a appelé à un soutien gouvernemental plus important pour construire un mur d’enceinte autour de l’université afin de renforcer la sécurité. Le coordinateur national du programme Kiswahili, M. Stephen Bwire, a informé le président que sur les 304 étudiants, ils allaient sélectionner 150 cadres qui seront formés pendant 12 mois supplémentaires (un an) afin qu’ils puissent être envoyés dans les districts et les communautés pour enseigner à d’autres Ougandais. « L’idée derrière tout cela est que dans les 10 prochaines années, nous voulons qu’au moins 50% de la population en Ouganda parle le swahili, et à l’heure actuelle, c’est une masse critique et nous tenons à vous remercier infiniment pour votre soutien », a déclaré M. Bwire. M. Charles Ogwel, fondateur de l’Ecole de journalisme et de communication de masse de l’UMCAT, dont l’institution était le principal formateur du cours de kiswahili, a exprimé sa gratitude au président Museveni pour ses efforts inlassables visant à soutenir l’apprentissage et l’enseignement de la langue kiswahili en Ouganda et pour sa position ferme sur l’agenda de l’intégration de l’Afrique de l’Est, pour laquelle le swahili est un facteur important dans le processus. « Votre Excellence, vous avez fait avancer cet agenda pendant plusieurs années, et en effet vos aspirations se sont réalisées, et maintenant en tant que nation, nous pouvons dire que nous avons une langue nationale que chaque Ougandais devrait parler. Votre présence ici démontre ce soutien, et nous sommes plus confiants qu’avant que le kiswahili, dans quelques années, sera une langue largement parlée en Ouganda. Nous, en tant qu’École de journalisme et de communication de masse de l’UMCAT, sommes très fiers de faire partie de ce processus », a déclaré M. Ogwel. L’instructeur national en chef de la langue kiswahili, M. Rodgers Ndawula, qui a également pris la parole lors de l’événement, a remercié le président Museveni d’avoir accepté d’approuver le programme pour garantir que l’Ouganda ne soit pas laissé pour compte en ce qui concerne le kiswahili. Le swahili compte plus de 200 millions de locuteurs et est l’une des trois langues officielles des Etats membres de la CAE : le Kenya, la RD Congo, la République fédérale de Somalie, le Burundi, le Rwanda, le Soudan du Sud, l’Ouganda et la Tanzanie. L’événement a également été suivi par des responsables du secrétariat du NRM, des dirigeants nationaux, des instructeurs de kiswahili, entre autres. WN/as/fss/te/APA
Une étude sur les langues en danger remporte le premier prix de la British Academy pour la compréhension culturelle mondiale Ross Perlin a remporté le prix annuel pour son livre « Language City : The Fight to Preserve Endangered Mother Tongues ». Un livre qui décrit comment les langues en voie de disparition sont préservées dans le monde moderne a remporté cette année le British Academy Book Prize for Global Cultural Understanding. Le Prix annuel du livre pour la compréhension culturelle mondiale, créé par la British Academy en 2013, a décerné à l’écrivain américain Ross Perlin le prix de 25 000 £ (30 100 €) pour son œuvre non-fictionnelle « Language City : The Fight to Preserve Endangered Mother Tongues ». « Language City » retrace l’histoire de la migration vers New York à travers les langues des différentes cultures entrant dans la région, écrasant les locuteurs autochtones de Lenape. Il retrace ensuite cette histoire jusqu’à nos jours avec six études de cas de locuteurs de langues menacées à New York. Tout au long du livre, Perlin examine comment les langues en voie de disparition survivent grâce à la résilience de leurs communautés culturelles, comment fonctionnent leur grammaire et leur syntaxe uniques, et ce que nous pouvons apprendre sur diverses cultures en étudiant ces langues. « La ville de New York abrite plus de 700 langues – « la ville la plus diversifiée linguistiquement dans l’histoire du monde » – et en les examinant, Perlin ouvre de nouvelles façons de penser la variété exubérante de ces aspects du paysage sonore urbain, qui nous pourrions autrement tenir pour acquis ou ignorer », a commenté le professeur Charles Tripp FBA, l’un des juges. « Les recherches de Perlin sont dynamiques et immédiates ; il s’agit de ce qui se passe maintenant, juste devant nous, alors que nous sommes témoins du flux de la vie quotidienne. Ce fut un réel plaisir de lire pour les juges, même si notre lecture était teintée de préoccupation pour les sujets de ces récits envoûtants », a ajouté Tripp. Le professeur Julia Black, présidente de la British Academy, a commenté le statut du prix du livre de l’académie, qui récompense les « travaux de recherche exceptionnels » et les œuvres non-fictionnelles qui mettent en lumière de nouvelles perspectives sur la culture mondiale. « ‘Language City’ est une histoire sociale magnifiquement conçue et un rappel brutal du lien humain que permettent les langues », a-t-elle déclaré. « Nous savons, grâce à notre propre travail à l’Académie, que le recours à l’étude des langues est en déclin et qu’il est urgent d’inverser cette tendance. Ce livre illustre parfaitement les enjeux si nous n’agissons pas maintenant pour préserver et améliorer les langues et leur étude. Nous pensons qu’une société linguistiquement diversifiée profite à tous et ce livre le démontre parfaitement. Perlin est un linguiste, écrivain et traducteur de la ville de New York, qu’il désigne comme « Lenapehoking » sur son site Web, faisant référence au peuple Lenape dont les terres sont devenues la région allant du Connecticut au Delaware. Il est l’auteur de « Intern Nation : How to Earn Nothing and Learn Little in the Brave New Economy » sur le travail non rémunéré et l’économie des jeunes. Depuis 2013, Perlin est codirecteur de l’association à but non lucratif Endangered Language Alliance, avec laquelle il supervise des projets de recherche axés sur la documentation linguistique, la cartographie, les politiques et la programmation publique. Perlin est le 12e lauréat du British Academy Book Prize for Global Cultural Understanding, recevant la première récompense de 25 000 £ (30 100 €). Les cinq autres nominés présélectionnés reçoivent également 1 000 £ (1 200 €). Les six livres présélectionnés Sélectionnés parmi 263 soumissions, les cinq autres livres présélectionnés étaient « Material World : A Substantial Story of Our Past and Future » d’Ed Conway ; « Fumée et cendres : les histoires cachées de l’opium » par Amitav Ghosh ; « La vie secrète des nombres : une histoire mondiale des mathématiques et ses pionniers méconnus » par Kate Kitagawa et Timothy Revell ; « Les apprivoisés et les sauvages : les gens et les animaux » après 1492 par Marcy Norton ; et « Divisé : racisme, médecine et pourquoi nous devons décoloniser les soins de santé » par Annabel Sowemimo. Le lauréat de l’année dernière était Nandini Das, dont le livre « Courting India : England, Mughal India and the Origins of Empire » racontait l’histoire de la Grande-Bretagne et de l’Inde à travers l’arrivée du premier ambassadeur anglais en Inde, Sir Thomas Roe, au début du XVIIe siècle. Jean Delaunay est le fondateur et le directeur de la publication de L'Observatoire de l'Europe. Titulaire d'un doctorat en sciences politiques et passionné par les enjeux relatifs à l'Union Européenne, il a décidé de créer ce forum pour partager sa passion et inciter à un débat éclairé et constructif sur le sujet. Avant de se consacrer à plein temps à ce projet, il a mené une carrière distinguée en tant que chercheur et professeur en Sciences Politiques dans plusieurs universités réputées, publiant de nombreux articles et ouvrages sur les institutions européennes et la politique de l'UE. Sa connaissance approfondie et son approche équilibrée font de lui une voix respectée dans le domaine des études européennes.
Representatives from all over the world are in the same space, exchanging ideas and experiences through presentations and conversations. How do they do it? While the Holy Spirit speaks directly to the heart without need for translation, this is not the case for Synod participants, who face a challenge. In a Synod whose theme is synodality, it's all about listening. “With the help of the Holy Spirit, we must listen to and understand these voices — that is, the ideas, the expectations, the proposals — so as to discern together the voice of God speaking to the Church,” declared the Pope in his opening homily at the Synod. However, in order to listen and understand, we need to speak the same language. This is not a given at the Synod, which brings together people from almost 120 different countries. For example, an African bishop from a French-speaking country will have to listen to the morning prayer in Maori, Chinese, or Pidgin English (spoken in Nigeria), then follow presentations in Italian, Spanish, or Portuguese, and be willing to chat with a Japanese or Austrian colleague during the coffee break. Official languages While Latin is the official language of the Church, this is not the case within the Synod, where the official language is Italian. It was in 2014 that Pope Francis decided to replace the language of Cicero, unfamiliar to participants, with that of Dante. However, Italian, which is officially spoken in no other country than Italy itself (apart from the canton of Lugano in Switzerland), is far from being the lingua franca for the entire assembly, which includes around 20 Italians out of 368 members. And this is despite the fact that many of the participants have worked in the Curia, or have passed through one of Italy's pontifical universities. To remedy this situation, the Synod on Synodality has four other official languages: English, French, Spanish, and Portuguese. The round tables at which participants are seated in Paul VI Hall are divided into language groups to facilitate communication among people speaking the same language. And when it's necessary to listen or speak to the whole room, live translation is available thanks to interpreters in these five languages, plus German. Although excluded from the official languages, Goethe's language is available thanks to funding from the countries concerned. Inequalities within the assembly Apart from official speeches, particularly during breaks, members continue to talk amongst themselves, often juggling several languages. “There are many people who speak two, three, or even many more languages, and they don't hesitate to change language groups to get a broader view of what's going on in the assembly,” explains a person involved in Synod communications. “People sometimes have difficulties, but they understand each other,” she says. For some, however, this international linguistic context can be tricky. For example, two members of the French-speaking language group admitted that they had difficulty expressing themselves in French, which is not the only language spoken in their country. They also found themselves frustrated by not being able to speak with someone who spoke other languages. “Fortunately, some of them act as interpreters,” says one member. The Chinese exception There is only one special case, that of the two bishops from mainland China taking part in the assembly. Bishop Joseph Yang Yongqiang of Hangzhou and Bishop Vincent Zhan Silu of Xiapu speak only Mandarin. Apart from the handful of members and participants from Taiwan and Hong Kong — including the bishop of the latter city, Cardinal Stephen Chow — it is therefore impossible for them to communicate with the participants. “They are the only ones who have an interpreter with them,” explains a person involved in the organization of the Synod. It was thanks to this interpreter that the two bishops were able to make their contributions, as well as exchange views with Pope Francis.
The Crimean Tatar language in Latin is now available in Google Translate. Source: Refat Chubarov, Chairman of the Mejlis of the Crimean Tatar People, on Facebook Details: This function was previously available only through the transliteration provided under the translation in Cyrillic. Ukrainska Pravda Fri, October 18, 2024 at 7:00 PM GMT+1·1 min read The Crimean Tatar language in Latin is now available in Google Translate. Source: Refat Chubarov, Chairman of the Mejlis of the Crimean Tatar People, on Facebook Details: This function was previously available only through the transliteration provided under the translation in Cyrillic. "Have you all noticed that Google can now translate into Crimean Tatar written in Latin script? For now, you can choose between two options: Latin and Cyrillic," the post states. The Crimean Tatar language was added to Google Translate in June 2024. At the time, the Ukrainian Ministry of Foreign Affairs noted that this "important initiative demonstrates that the rich linguistic and cultural heritage of the indigenous peoples of Ukraine is valuable to the international community". Background: A Crimean Tatar language and literature course for schoolchildren has recently been launched in Ukraine. It will be available for 5-6th grade students of the New Ukrainian School. The Ministry of Reintegration, together with the non-governmental organisation QIRI'M Young, launched an electronic database of texts in Crimean Tatar – the National Corpus of the Crimean Tatar Language. It contains texts of various genres and historical eras that will be used for educational projects, research and programme development.
The £100million annual cost of ensuring NHS services can be fully accessed in languages other than English could pay for 3,000 more nurses, figures show. Taxpayers pick up the bill for translation and interpretation for hundreds of thousands of patients as NHS trusts and Integrated Care Boards routinely convert standard hospital and health literature into languages including Romanian, Arabic, Urdu, Bengali and Punjabi. Former NHS cancer consultant Karol Sikora said: "With funds so tight...the priority must always be patient care. Translation and interpretation costs, however noble, are not a necessity. In an ideal world, we could provide that. But with constricted budgets and constricted resources, frontline support must always come first." Prof Sikora, right, added: "The NHS has to get back to basics. Providing timely and efficient care. "Fund frontline staff over translation/interpretation teams. Use Google Translate." An NHS spokesman said: "As well as legal duties, translation and interpretation services are vital for patient safety and it is absolutely right the NHS in England offers these." Using Freedom of Information laws, 251 NHS trusts and 42 ICBs were asked the cost for translation and interpretation services in 2021/22 and 2022/23. Trusts spent £44,885,265 and ICBs £14,762,608 last year - big increases on the £41,527,118 and £13,063,721 12 months earlier. If reflected across all trusts and ICBs, the bill would be £102,612,830. Birmingham Community Healthcare spent £64,775 translating into Bengali, £54,402 on Romanian and £53,405 for its Punjabi services. North Central London ICB's Arabic work cost it £59,458 while similar tasks cost Gateshead Health Foundation Trust £24,964; Chelsea and Westminster Hospital Foundation Trust paid out £20,521. Royal Papworth Hospital NHS Foundation Trust spent £14,553 on Urdu services, and translating into Romanian cost Cambridgeshire and Peterborough ICB £9,988. Rupert Lowe, business spokesman for Reform UK, said: "Translation services in an NHS facility are simply not necessary, particularly with the advancements of AI-powered translation which is available on every single smartphone. If people are using our health service, already with no cost, then they can certainly fund the translation or provide a family member who can do so. "This is a significant cost, which should be diverted to frontline staff or back to taxpayers. It is the National Health Service, not the international health service. "We are being taken advantage of - if you are receiving treatment in an English hospital, then English is the language that must be expected." The average spend on translation and interpretation at 132 trusts that replied was £314,599 in 2021/22 rising by 8% to £340,039 a year later. Average ICB spend was £326,962 in 2021/22 increasing by 13% to £410,801. John O'Connell, chief executive of the TaxPayers' Alliance pressure group, said: "With the NHS struggling to keep up with demand for services, it's crucial as much money as possible is freed up to deal with the ongoing backlog. "Health bosses should look to cut costs by making more use of ready-translated material and pooling resources." In January, 44% of patients waited more than two months for cancer treatment after an urgent referral from a GP - the second worst result on record. In February, 29% of people at A&E spent more than four hours from arrival to admission, transfer or discharge.
RICHMOND, Va. (WRIC) — 8News is celebrating “Hispanic Heritage Month” and is taking you to a place of justice. Our team dove into how court interpreters help ensure everyone has a fair trial — even those facing obstacles like language barriers. 8News Reporter Sierra Krug has reported on many trials in Central Virginia and watched the incredible way interpreters listen to every voice in a courtroom, process it and repeat it in a different language — all in real time. While Krug has seen the process in action, she recently had the chance to speak with, Manuela Crisp, a court interpreter to learn more about the passion behind this career path. “There is a lot of pressure,” Crisp, a renowned court interpreter, said while standing outside the Chesterfield County courthouse. If you live in the United States, you’re likely familiar with the phrase, “liberty and justice for all.” The justice system is an integral part of American society, but a broad spectrum of cultures join together in legal proceedings. Oftentimes key witnesses, spectators and even defendants don’t speak English. “The defendant’s freedom [and] future depends — not so much on you — but on how you interpret what he or she is saying to have a fair trial,” Crisp explained. It can be scary enough walking into any courthouse. Patrons usually can’t have phones and it’s hard to figure out where to go. Crisp says adding a language barrier to that mix only amplifies that confusion. “We help by interpreting everything,” Crisp said. “And we do it completely and accurately; meaning that we cannot summarize, we cannot edit or add anything.” There’s a wide array of languages that need interpreting in any courthouse, but for Hispanic Heritage Month, we’re focusing on Spanish — the most common non-English language in Virginia. That’s when the integrity of a trial falls on interpreters like Crisp. She says she can’t space out or lose concentration at any moment. Her brain works a mile a minute for an entire trial as she picks up every word uttered and repeats it quietly into an audio device for those who can’t understand. “The legal environment can be a little confusing and a little intimidating to even native English speakers,” Crisp remarked. “So, just imagine if you do not know the language, it can be a little more confusing or intimidating.” More than 908,000 Virginians are of Hispanic heritage and 33% of Latino students report having limited English proficiency. Interpreters can’t be “just comfortable” — or even fluent — in a language. The job requires endless studying. They’re constantly learning new legal jargon in multiple languages. “I love it when somebody comes concerned or worried and they don’t know what’s going to happen and they understand everything,” Crisp smiled. “And you can see that you can help somebody that otherwise would be struggling to be in a legal proceeding.” Born in Mexico City, Crisp is proud of her Mexican culture. She loves sharing it with her children but also passes down her passion for linguistics — using the beauty of language to help people on what can be their hardest, most vulnerable days. Crisp shared a message to the non-English speaking community. “We’re here to help them,” Crisp assured. “I don’t want the language barrier to keep them from fully participating in a legal proceeding. We are here for them.” Crisp brings her talents all across the region, so she’s never just staying in one place. She told 8News that she’s proud of her Mexican culture and enjoys being able to help members of the Latino community in such a critical way. Copyright 2024 Nexstar Media, Inc. All rights reserved. This material may not be published, broadcast, rewritten, or redistributed.
Le Sénégal doit se doter d’une stratégie nationale pour l’éradication de l’analphabétisme d’ici 2029. C’est la recommandation forte des acteurs du sous-secteur pour la promotion de l’alphabétisation et des langues nationales. C’était à l’occasion de la cérémonie de clôture du Mois national de l’alphabétisation. Les travaux ont été présidés à Diamniadio par le ministre de l’Education nationale, en présence du directeur de Cabinet du président de la République publique, le Pr Mary Teuw Niane.Par Badé SECK – Avec un taux d’analphabétisme qui tourne autour de 37%, le Sénégal fait face à de nombreux défis liés à l’alphabétisation et à la promotion des langues nationales. La cérémonie de clôture du Mois national de l’alphabétisation (Mna) a été un prétexte pour les acteurs du sous-secteur de lancer le plaidoyer. Du haut de son pupitre, Pr Fary Silate Ka, linguiste, a d’abord magnifié le passage d’une semaine à un mois consacré à l’alphabétisation, avant de pointer du doigt les défis auxquels le sous-secteur fait face. Il estime que le premier défi reste la prise en compte de la valeur et du sérieux de l’alphabétisation. Le deuxième défi, poursuit-il, ce sont les moyens. «Il faut que l’alphabétisation ait les moyens de ses ambitions. On a rappelé aujourd’hui, à travers toutes les déclarations, que depuis la Conférence de l’Unesco de 2007 à Bomako, on avait recommandé, à travers le pays, d’augmenter le financement de l’alphabétisation à un taux de 3% au moins. Et aujourd’hui au Sénégal, ce taux tourne autour de 0, 22 à 0, 44%. Donc, on est loin du compte», a-t-il regretté. Le troisième défi consiste, selon M. Ka, au respect de l’orthographe correcte des mots dans les différentes langues nationales. Abondant dans le même sens, Fatimata Sy, représentante de l’Ong Union pour la solidarité et l’entraide, pense qu’il faut encore un saut qualitatif pour qu’aujourd’hui, toutes ces politiques publiques qui doivent être vulgarisées, connues par l’ensemble des populations au niveau des communautés de base, puissent se réaliser à travers cette mobilisation des ressources. «L’alphabétisation, clé de notre souveraineté, c’est d’abord l’alphabétisation au niveau des classes, c’est le développement de l’environnement lettré, c’est traduire nos documents officiels en langues nationales. Et là, nous avons un potentiel humain qui est là, qui mériterait d’être renforcé. Je pense que le renforcement des capacités aussi, c’est un des axes de recommandation», plaide-t-elle. Les défis sont énormes. Mais la volonté est affichée pour le ministère de l’Education nationale d’éradiquer l’analphabétisme. La réussite d’une telle ambition exige un changement de paradigme dans l’orientation de la politique d’alphabétisation, selon le ministre de l’Education nationale. Moustapha Mamba Guirassy a exprimé sa gratitude au président de la République, son Excellence M. Bassirou Diomaye Diakhar Faye, pour avoir pris l’option de dédier un mois à l’alphabétisation. «C’est une décision historique qui illustre parfaitement sa volonté de hisser l’alphabétisation et les langues nationales au rang de priorité et d’en faire des évolutions stratégiques d’autonomisation, de souveraineté, d’affirmation de notre identité et de notre commune volonté de vivre ensemble dans la paix, la solidarité et la concorde», se félicite M. Guirassy. Le ministre a également exprimé sa satisfaction à l’ensemble des acteurs qui se sont mobilisés de fort belle manière durant ce mois à travers des activités de communication, de sensibilisation et de plaidoyer qui ont permis de faire le bilan des réalisations en matière d’alphabétisation, mais aussi d’identifier les difficultés, les contraintes et les défis à surmonter pour réduire de façon drastique le taux d’analphabétisme qui reste encore très élevé. «37, 1% des Sénégalais âgés de 10 ans et plus ne savent toujours pas lire ni écrire dans une langue quelconque, selon le rapport du cinquième Recensement général de l’Ansd en 2023», regrette-il. Par ailleurs, pour le ministre, la première édition a été une belle opportunité de rapprocher les communautés et de magnifier nos langues locales dans toute leur diversité et pour le réservoir culturel intéressant qu’elles constituent. Un réservoir dans lequel nous étanchons notre soif de connaissances de l’Afrique et du monde, et dans lequel nous devons puiser des solutions aux problématiques auxquelles notre cher pays est confronté. Le directeur de Cabinet du chef de l’Etat a indiqué que la question de l’analphabétisme doit être résolue au plus vite pour que notre pays puisse fonder ses politiques en la matière sur des chiffres fiables obtenus avec une méthodologie rigoureusement scientifique et largement partagée. Selon Mary Teuw Niane, il convient de préciser que ce taux national d’analphabétisme masque quelque part les disparités de genre. Il est plus important chez les femmes, mais aussi au niveau des territoires, car plusieurs régions dont Matam, Diourbel, Louga et Tambacounda, avoisinent ou dépassent le taux de 50%. «Ces disparités doivent être pleinement prises en compte pour être corrigées efficacement conformément à notre orientation d’égalité et d’équité», a souligné Mary Teuw Niane. Le directeur de Cabinet du chef de l’Etat a indiqué que lire et écrire sont des droits humains fondamentaux, raison pour laquelle l’Unesco, en 1989, a assez tôt proposé un plan d’actions visant à éliminer l’analphabétisme dans le monde en l’an 2000, en concentrant ses efforts autour des quatre grands objectifs suivants : alerter l’opinion publique mondiale, mobiliser la Communauté internationale, renforcer les projets et programmes d’alphabétisation régionaux et consolider la coopération technique avec les Etats membres. Les ressources humaines sont incontestablement notre capital le plus précieux, mais leur immense potentiel est bridé par l’analphabétisme et le faible accès à la science. Selon Mary Teuw Niane, «éradiquer l’analphabétisme et en même temps promouvoir les langues nationales sont donc un impératif pour faire un pas décisif dans la construction d’un Sénégal souverain, juste et prospère, un Sénégal de paix, de progrès et de partage dans l’équité, la solidarité et la fraternité». Pour cela, indique M. Niane, au-delà du mois d’alphabétisation, il nous faut avoir l’ambition d’élaborer, de façon inclusive et le plus rapidement possible, une stratégie nationale d’éradication de l’analphabétisme et de la mettre en œuvre de façon rigoureuse et réussie dans un délai de quatre ans. Pour la première édition du Mna, le thème choisi est : «L’alphabétisation, un instrument au service de la souveraineté, de la justice sociale et de la paix.» Un thème en parfaite cohérence avec le Référentiel Sénégal 2050. Le directeur de Cabinet du président de la République a annoncé l’instauration d’un Prix du chef de l’Etat pour la promotion de l’alphabétisation et des langues nationales dans un Sénégal souverain. bseck@lequotidien.sn
Dans le cadre du colloque annuel de l'APFUCC (Association des Professeur.e.s de français des universités et collèges canadiens) 2025 Écriture des sexualités de langue française (1990- ) L’atelier proposé vise à rendre compte des écritures des sexualités contemporaines de langue française, tant sur le plan de leur potentiel émancipateur que sur celui de l’invention formelle. Longtemps confinée tantôt à la catégorie de l’érotisme, tantôt à celle de la pornographie, avec tous les problèmes théoriques qu’une telle division pose (Lavigne, 2014), l’écriture des sexualités est de plus en plus pratiquée et reconnue comme telle dans le champ littéraire de langue française. Dans son étude de productions cinématographiques pornographiques, la chercheuse féministe Linda Williams (2008) opère une distinction entre les syntagmes « parler de la sexualité » et « dire la sexualité » : dans le premier cas, « parler de » présuppose un objet d’investigation stable, tandis que dans le deuxième, la sexualité renvoie plutôt à une construction discursive, un objet incertain qui se construit au fur et à mesure qu’on l’écrit. Ainsi, il ne s’agit plus d’étudier simplement la ou les « représentations littéraires » de la sexualité, mais bien de se concentrer sur la dimension productive et volontiers critique de l’« écriture ». Depuis les années 1990, romans, nouvelles, poésies, autofictions et, plus récemment, témoignages et autothéories (Fournier, 2021), déconstruisent les scripts sexuels (Gagnon et Simon, 1973) préconçus et en imaginent parfois de nouveaux, explorant des territoires inédits. La dernière décennie est marquée par une politisation accrue des discours sur la sexualité, en particulier par une dénonciation sans précédent des violences sexistes et sexuelles emblématisée par le mouvement Me Too. Depuis lors, de nombreuses femmes, écrivaines ou non, ont pris la plume pour révéler les abus qu’elles ont subis ou dont elles ont été témoins, dénonçant parfois nommément un agresseur. Comment ces récits ont-ils été reçus par le public et par la critique universitaire ? Ancrés qu’il sont dans l’actualité socio-politique, quelle littérarité leur est reconnue? Un tour d’horizon des publications contemporaines montre cependant que des textes publiés au tournant du XXIe siècle, tels que ceux de Virginie Despentes ou de Nelly Arcan, d’Annie Ernaux ou de Marie-Sissi Labrèche, étaient déjà pourvus d’une force critique indéniable, fustigeant les contraintes patriarcales qui régissent les comportements sexuels et façonnent les subjectivités. Comment alors penser cette ère pré-Me Too, et comment l’articuler au contexte post-Me Too d’aujourd’hui, représenté notamment par Giulia Foïs, Marie-Christine Lemieux-Couture et Vanessa Springora ? Entre-t-on désormais dans un âge post-post-Me Too, où les représentations des sexualités seraient bel et bien transformées par les prises de paroles féminines et féministes de ces dernières années? Si, à travers cette trajectoire, ce sont surtout les femmes qui ont à la fois dénoncé (des sexualités violentes) et énoncé (un appel à une paix sexuelle), qu’en est-il des hommes qui écrivent sur la sexualité? Ont-ils entendu le message? Parviennent-ils à reconfigurer les vieux patrons? Vies affectives, homosexualités, identités et sexualités queer, travail du sexe, traumatismes liés aux violences, pour ne citer que ces quelques enjeux : les contributions pourront témoigner de la richesse des écritures des sexualités et, au-delà d’une analyse des représentations, proposer une réflexion sur les recherches poétiques et les reconfigurations narratives et énonciatives mises en œuvre par les auteurices. Outre l’attention portée aux récentes évolutions historiques, nous souhaitons que l’atelier embrasse une pluralité d’aires culturelles et géographiques. Dans une perspective comparatiste, les récits de la sexualité chargés de problématiques postcoloniales, pensons par exemple à ceux d’Abdellah Taïa, de Sami Tchak, de Calixthe Beyala ou de Léonora Miano, pourront faire l’objet d’une lecture particulière. De façon non-restrictive, les contributions pourront s'inscrire dans les axes suivants: - Représentation des sexualités et reconfigurations narratives et génériques - Écriture du sexe et engagement littéraire - Violences sexuelles, répercutions de Me Too dans la production littéraire - Identités et sexualités queers et LGBT+ - Sexualités et contexte postcolonial - Récits du travail sexuel - Réception des écritures du sexe dans les études littéraires et les études de genre — Orientations bibliographiques: ALLISON, Dorothy (2015 [1994]), Peau. À propos de sexe, de classe et de littérature, Paris, Cambourakis, 2015. BLIDON, Marianne, Sébastien ROUX (2011), « L’ordre sexuel du monde », L’Espace Politique [En ligne], 13 | 2011-1, mis en ligne le 06 mai 2011, consulté le 08 octobre 2024. URL : http://journals.openedition.org/espacepolitique/1813 ; DOI : https://doi.org/10.4000/espacepolitique.1813 BOISCLAIR, Isabelle, Francesca CAIAZZO (2023), « Écritures des sexualités : avant- propos », Genre, sexualité & société [En ligne], 29 | Printemps 2023, mis en ligne le 26 juin 2023, consulté le 08 octobre 2024. URL : http://journals.openedition.org/ gss/8080 ; DOI : https://doi.org/10.4000/gss.8080 BOISCLAIR, Isabelle, Catherine DUSSAULT-FRENETTE (dir.) (2013), Femmes désirantes : art, littérature, représentations, Montréal, Remue-Ménage. DAVID, Claire, « Les traces de la colère : la culture du viol en procès dans la littérature québécoise », Revue critique de fixxion française contemporaine [En ligne], 26 | 2023, mis en ligne le 15 juin 2023, consulté le 09 octobre 2024. URL : http://journals.openedition.org/fixxion/10750 ; DOI : https://doi.org/10.4000/fixxion.10750 DESPENTES, Virginie (2006), King Kong Théorie, Paris, Grasset. DETREZ, Christine et Anne SIMON (2006), À leur corps défendant : les femmes à l’épreuve du nouvel ordre moral, Paris, Seuil. DUBOIS, Jacques (dir.) (2015), Sexe et pouvoir dans la prose française contemporaine, Liège, Presses universitaires de Liège. FOUCAULT, Michel (1976), Histoire de la sexualité I : La volonté de savoir, Paris, Gallimard. FOURNIER, Lauren (2021), Autotheory as Feminist Practice in Art, Writing and Criticism, Cambridge, MIT Press. GAGNON, John, William SIMON (1973), Sexual Conduct. The Social Sources of Human Sexuality, Chicago, Aldine. HEKMA, Gert, Alain GIAMI (dir.) (2015), Révolutions sexuelles, Paris, La Musardine. LAVIGNE, Julie (2014), La traversée de la pornographie : politique et érotisme dans l'art féministe, Montréal, Remue-Ménage. MERLIN-KAJMAN, Hélène, La Littérature à l’heure de #MeToo, Paris, Éditions d’Ithaque, 2020. SAINT-AMAND, Denis, Mathilde ZBAEREN, dir, « Violences sexuelles et reprises de pouvoir », Revue critique de fixxion française contemporaine [En ligne], 24 | 2022, mis en ligne le 15 juin 2022, consulté le 08 octobre 2024. URL : http://journals.openedition.org/fixxion/2548 ; DOI : https://doi.org/10.4000/fixxion.2548 SAINT-MARTIN, Lori, Rosemarie FOURNIER-GUILLEMETTE et Marie-Noëlle HUET (dir.) (2012), Entre plaisir et pouvoir : lectures contemporaines de l’érotisme, Montréal, Nota bene. WILLIAMS, Linda (2014 [2008]), Screening sex. Une histoire de la sexualité sur les écrans américains, Nantes, Capricci. ZENETTI, Marie-Jeanne (2022), « Que fait #MeToo à la littérature ? », Revue critique de fixxion française contemporaine [En ligne], 24 | 2022, mis en ligne le 15 juin 2022, consulté le 08 octobre 2024. URL : http://journals.openedition.org/fixxion/2148 ; DOI : https://doi.org/10.4000/fixxion.2148 — Informations pratiques Le colloque annuel 2025 de l’APFUCC se tiendra en personne. Les communications devront être en français. L’adhésion à l’APFUCC est requise pour participer au colloque. Il faut également régler les frais de conférence de l’APFUCC. De plus amples informations seront envoyées à ce sujet. Vous ne pouvez soumettre qu’une seule proposition de communication au colloque, sauf si vous soumettez également pour un atelier conjoint en tant que membre d'une autre association, ou si vous soumettez une proposition pour l'atelier de développement professionnel (atelier 1). Veuillez soumettre votre proposition (titre, résumé de 250-300 mots, adresse, affiliation et notice bio-bibliographique de 150 mots) directement sur le site Fourwaves avant le 15 décembre 2024. Pour soumettre sur le site, rendez vous sur la page principale (https://event.fourwaves.com/fr/colloque2025apfucc/pages) puis cliquez sur "soumission".
Reproductive rights measures are on the ballots in 10 states after heated debates over terminology and impact — and that’s just in English ByMICHAEL WARREN Associated Press, GEOFF MULVIHILL Associated Press, and PHILIP MARCELO Associated Press October 21, 2024, 5:46 AM Reproductive rights measures are on the ballots in 10 states after heated debates over how to describe their impact on abortion — and that's just in English. In 388 places across the U.S. where English isn't the primary language among communities of voters, the federal Voting Rights Act requires that all elections information be made available in each community's native language. Such translations are meant to help non-native English speakers understand what they’re voting for. But vague or technical terms can be challenging, even more so when it comes to Indigenous languages that have only limited written dictionaries. For example, New York’s referendum doesn’t even use the word “abortion,” complicating efforts to convey intent — advocates complain that the official Korean translation means “drop the fetus." And how exactly should the science of “viability” in the Florida and Nevada measures be explained in the oral traditions of the Seminole and Shoshone tribes? The Navajo and Hopi tribes get more material translated than most, and they have more than enough voters to sway outcomes. Under a federal court settlement with the Arizona Secretary of State, county elections officials gather community representatives to reach consensus on written translations. Navajo, Hopi and Spanish interpreters then do outreach and create spoken recordings for the touchpads also used by blind voters. In most other places, other official English-language material including explanations of the measures' impacts aren't getting the same attention, said Allison Neswood, an attorney with the Native American Rights Foundation, which monitors compliance. “Native language speakers should have access to all the information that English speakers have, including the language that explains the ballot initiatives,” Neswood said. Other tribes have decided against written translations and instead post tribal translators inside polling stations. The law allows this, despite questions about ballot secrecy and potential bias that even the interpreters say can be problematic. For example, Colorado’s Amendment 79 seems relatively straightforward: A “yes” vote would enshrine “a right to abortion” in the state constitution. But there’s no single word for abortion in the native language of the Ute Mountain Ute tribe in Colorado’s Montezuma County, whose written dictionary has fewer than 10,000 words, so Ute language teacher Helen Munoz will translate in person on Election Day. One phrase describing abortion in Ute means “your baby, you’re killing it,” Munoz explained. Another points to ending a pregnancy before the embryo develops, as in, “your baby, before it grows, it’s done.” “I would explain to them that that’s what abortion is — it kills it before it grows into full term,” she said. “I would ask them: ‘What do you think? You’re the one who’s going into that ballot box to mark the one you want. What do you think?'” Section 203 of the Voting Rights Act requires translations in a county or city where the U.S. Census Bureau has determined that more than 10,000 people are “limited English proficient” voting-age citizens who speak the same language, or that these citizens represent at least 5% of the population and their illiteracy rate exceeds the national illiteracy rate. Most such places must translate into Spanish. Among states with reproductive rights measures this election, several Arizona counties must provide translations in the languages of the Navajo, Hopi, Apache, Paiute and Pueblo tribes. Other federally required languages include Shoshone and Filipino in counties in Nevada; Seminole in Florida; Ute in Colorado; and Chinese, Korean and Bengali in New York. Spanish shouldn't be that difficult, as it is a Latin-derived language like English, but even these can fail when election administrators depend on computer translations. Attorney Cesar Ruiz says his group, LatinoJustice PRLDEF, pushes for human translators instead. “It’s a constant work in progress,” he said. In Florida, Glades County Elections Supervisor Aletris Farnam said Seminole leaders told her not to bother with written translations — a decision she wants documented so that she’s covered if compliance questions arise. “I met with the tribe and they told me their language doesn’t convert like that — they don’t have enough words in their language to write the ballot language,” Farnam said. “So what I do is hire a Creek translator to work at the polling station where all the Creek vote.” Munoz knows it’s important to keep her opinions to herself when people are voting. She's a 76-year-old Ute Mountain Ute elder who said she's done this elections work for 17 years. Still, cultural sensitivities come into play, and she said Utes tend to be anti-abortion. “Our tribe here, we really don’t believe in things like that,” she explained. “The young kids — even if something bad happens, they get raped — it’s up to the mother if she wants to keep it or give it up, but we’re conservative on abortion.” New York's Prop 1 would protect against unequal treatment based on “sexual orientation, gender identity, gender expression, pregnancy, pregnancy outcomes, and reproductive healthcare and autonomy.” Supporters say this covers abortion. A judge declined their request to make the official English description say so explicitly. Official translations are using the word anyway. Because the characters in the official Korean version translate roughly to “drop the fetus,” civic engagement coordinator Lucky Ho with the Asian American Federation says her group's own materials instead use symbols that mean “stopping the pregnancy.” “It’s a more respectful way of talking about the body of the woman who is undergoing the experience,” Ho explained. New York City goes beyond the federal mandate by also requiring translations in Arabic, French, Haitian Creole, Italian, Polish, Russian, Urdu and Yiddish. Literal word-for-word translations don't make sense in some of these languages, according to Asher Ross, a senior strategist for the New York Immigrant Coalition, which tried it in Creole. “The phrase ‘pregnancy outcomes’ doesn’t really translate, was the feedback we got,” Ross said. “I don’t know how the final translation looked, but they did their best.” While some elections departments struggle to meet language requirements, Coconino County, Arizona, covers much more ground. It hires tribal interpreters and sends a mobile unit to remote Navajo and Hopi gathering places, first to register voters and explain what's being voted on, and then later to accept their ballots. “If they need language assistance, they can go there and get it,” said the county recorder, Patty Hansen. “You can't mail the interpreter, you know.”
"Si la langue française survit, et je souhaite qu'elle survive, elle ne le pourra que grâce à ce sang nouveau", a déclaré le prix Nobel de littérature en référence à tous les auteurs qui écrivent en français. France Télévisions - Rédaction Culture Publié le 15/10/2024 13:08 Temps de lecture : 4min L'écrivain français Jean-Marie Gustave Le Clézio, lauréat du prix Nobel de littérature 2008, lors de la 27e édition des Rendez-vous de l'histoire, à Blois, dans le centre de la France, le 13 octobre 2024. (GUILLAUME SOUVANT / AFP) La langue française est "la langue de toutes les personnes qui la parlent" et non des seuls Français, et elle a besoin de "ce sang nouveau", estime l'écrivain Jean-Marie Gustave Le Clézio, prix Nobel de littérature, dans un entretien à l'AFP. Le prix Nobel 2008 de littérature s'est exprimé en marge d'une conférence aux 27e Rendez-vous de l'histoire, à Blois, qui se sont déroulés du 9 au 13 octobre. Plusieurs auteurs francophones parlant aussi d'autres langues que le français figurent dans la sélection des prix littéraires de la rentrée, comme le franco-algérien Kamel Daoud ou le franco-rwandais Gaël Faye, et pour J.-M. G. Le Clézio, cela signifie que "la langue française est vivante". "La langue française, ce n'est pas la langue des Français, c'est la langue de toutes les personnes qui la parlent. Quel que soit le pays dans lesquels ils ou elles vivent, l'inspiration que ces personnes reçoivent est liée à leurs expériences personnelles, et elles contribuent au changement de la langue", dit l'écrivain, en marge d'une conférence aux 27e Rendez-vous de l'histoire, à Blois, dont il était l'invité. Pour lui, ces personnes "sont les vecteurs de ce que l'on peut attendre de la littérature du futur". "Si la langue française survit, et je souhaite qu'elle survive, elle ne le pourra que grâce à ce sang nouveau, à cet apport de personnes qui ne croient pas toutes dans la même chose" car "les mots sont variables", explique-t-il. "Louis Riel nous donne aujourd'hui à réfléchir" J.-M. G. Le Clézio était à Blois pour la publication d'un ouvrage de Jean Meyer – dont il a écrit la préface – consacré à Louis Riel, fondateur de la province canadienne du Manitoba et ardent défenseur des droits des Métis et de leurs parents autochtones. Une figure historique "plus que jamais d'actualité", souligne l'écrivain, âgé de 84 ans. "Louis Riel pensait que la force de l'esprit est plus forte que celle des armes. Nous vivons actuellement une grande période de tension. Entre des croyances religieuses et celles de ceux qui croient davantage dans l'esprit, dans la possibilité des êtres humains de vivre ensemble sur cette planète", poursuit J.-M. G. Le Clézio. Pour lui, "Louis Riel est un exemple historique d'un malentendu qui s'est soldé par sa condamnation et sa mort par pendaison à Regina, le 16 novembre 1885." Le livre de Jean Meyer (Louis Riel. Prophète du Nouveau Monde, Gallimard) explique "le combat inégal des Indiens et des Métis pour faire reconnaître leurs droits sur leurs terres face à la puissance des soldats de l'armée britannique, à leur mépris à l'égard des populations francophones, à leur racisme envers ceux qu'ils considéraient comme des sauvages", détaille J.-M. G. Le Clézio. "Il nous donne aujourd'hui à réfléchir", insiste le prix Nobel de littérature en 2008. "La Corée compte de grands écrivains" Le prestigieux prix Nobel vient d'être attribué à la Sud-Coréenne Han Kang, une récompense méritée et attendue "de longue date", a-t-il estimé : "La Corée compte de grands écrivains. Il était temps qu'un ou une des leurs soit honoré." "Han Kang a un esprit très nouveau, qui ne se fonde plus seulement sur l'héritage de la guerre, mais qui parle de la Corée actuelle, et des relations entre les générations. Comment les jeunes peuvent rester coréens sans être exagérément confucianistes", décrypte-t-il. "C'est très compliqué pour les femmes. En Corée du Sud, elles doivent réussir trois choses : leur accomplissement personnel, être quelqu'un, leur relation affective avec les autres, particulièrement les relations sentimentales. Et elles doivent réussir à maintenir le respect des anciens. Ce qui est très difficile", poursuit J.-M. G. Le Clézio. "Han Kang en parle très bien dans ses ouvrages. Elle évoque Séoul, une ville extraordinairement moderne. Je crois que c'est une des villes les plus modernes du monde et c'est d'autant plus difficile d'être jeune dans une telle ville", conclut-il.
While it can be tempting to opt for the lowest-price interpreting service, that decision could compromise service quality and incur higher costs in the long run. - Healthcare providers must comply with federal laws to provide language services for LEP patients, avoiding legal liabilities and ensuring quality care.
- Low-cost interpreting services may lead to miscommunication, incorrect diagnoses, and increased medical malpractice risks.
While it can be tempting to opt for the lowest-price interpreting service, that decision could compromise service quality and incur higher costs in the long run. © Cybrain - stock.adobe.com With one in five U.S. residents now speaking a language other than English at home and more than 350 languages spoken across the country, health care organizations increasingly rely on language service providers (LSPs) and qualified interpreters to communicate effectively with patients. But while organizations that receive federal funding are required to provide language services to patients with limited English proficiency (LEP), it’s an area that’s regulated but unfunded — physicians are left footing the bill for these critical services. That makes language services a natural place for practices to target when looking for places to cut costs. Remote interpreting services, however, are far from a commodity. While it can be tempting to opt for the lowest-price interpreting service, that decision could create liability, compromise service quality and incur higher costs in the long run. Here’s what you need to know about the true price tag of investing in low-cost interpreting services. Low-quality interpreting can create liability Kristin Quinlan © Certified Languages International Health care providers are required by federal laws, including Title VI of the Civil Rights Act, to provide meaningful access to services for patients with LEP. Failure to comply with these regulations can result in investigations, fines and loss of federal funding. In addition, miscommunication due to inadequate interpretation can lead to incorrect diagnoses or treatments, which can result in a medical malpractice claim. Low-quality interpreting can compromise quality of care Using medical interpreters with specialized education and training has been shown to be highly effective in decreasing readmission rates and improving outcomes for patients with LEP. When language barriers get in the way of effective communication, physicians are often unable to provide a certain standard of care to their patients. Without a professional interpreter, they run the risk of making decisions about medical care based on a misunderstanding or incomplete information from the patient. In other instances, physicians without access to a medical interpreter turn to a patient’s family members for help. When providers rely on ad hoc interpretation by family members or children, English proficiency can vary widely. These family members may struggle with medical terminology, introduce bias, or even find it hard to share difficult news. Among its stipulations, Section 1557 of the Affordable Care Act prohibits relying on family members or friends as medical interpreters, except in emergency situations where imminent patient harm is at stake and no qualified interpreter is immediately available. Unfortunately, not all LSPs vet their interpreters to ensure that they are qualified to provide medical interpreting; without testing for skills, there’s no way to know whether interpreters have the required education and training. The lowest per-minute price may not result in the lowest total cost Health care leaders are looking to find the right balance between the quality and cost of interpreting services, but not all physicians are aware that the lowest per-minute price can come with unforeseen consequences that include the following: - Call efficiency: Inexperienced interpreters cost less, but inexperienced interpreters are also less efficient in facilitating conversations. This leads to longer calls, which translate into higher spend and increased risk.
- Additional costs: Many lower-cost LSPs bury costs behind a low-minute rate. When considering the total overall cost, ensure that you are aware of any extras the LSP will charge, including implementation, software license fees, custom call routing, integrations, support materials, training, monthly minimums and third-party dial-outs. You may have to ask about each of these specifically during the purchasing process.
- Internal efficiencies: A budget interpreting resource may care more about its own bottom line than yours. Look for an LSP partner who will support you in running your language program as efficiently as possible, for example, with an electronic health record integration that streamlines access to interpreters.
- Privacy and security: Some lower-cost LSPs outsource their IT and security support, which can expose you to liabilities related to data privacy, security and patient confidentiality. Your LSP should both be compliant with the Health Insurance Portability and Accountability Act and have an in-house security team, including a risk officer on staff.
Find the right partner Whether you’re looking to begin offering interpreting services or exploring your options with a new LSP, there’s a lot to consider. While there is widespread awareness of the need to ensure meaningful access to interpreters for patients whose preferred language is not English, price is always going to be a big piece of the equation. To ensure that you are able to accurately project what your costs will be, find a company that’s not burying additional costs. You should be able to fairly accurately predict what your expenses will be by giving your LSP your language mix and number of minutes per month or year. Above all, choose a partner who matches your level of commitment and personal touch. The interpreter on the other end of the line is representing your team to your patient — and potentially to your peers as well. Know what you want to convey about yourself and your brand and ensure that your partner’s interpreters meet the level of quality you aspire to. Ultimately, the right partner will make sure both you and your patients are supported and protected. Kristin Quinlan joined Certified Languages International (CLI) in 1999, ascending to CEO in 2006. Under her leadership, CLI has become not just a provider of language services but an advocate for the greater good of comprehensive language access.
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