Metaglossia: The Translation World

"Ethiopia’s Language Crisis Is Not About Identity. It Is About a Bad Theory of Language.

By Tesfatsion Dominiko

 

December 28, 2025

A trader moving goods from Wolaita Sodo to Addis Ababa does not ask which language “owns” the road. A job-seeker in Adama approaches Afan Oromo not as a test of loyalty, but as a vital currency for connection. A driver at the Mojo dry port switches languages the way he shifts gears—because survival demands it. Yet Ethiopia’s language policy is built as if none of this were true.

 

Recently, a question has been circulating across African public debate that should unsettle Addis Ababa as much as Harare: why do African states obsess over linguistic purity while economies reward linguistic flexibility? While politicians police identity, global powers learn African languages not out of love, but out of calculation. They understand something our policies refuse to admit: language is not just culture. It is also a system of coordination—an infrastructure of communication, power, and belonging.

 

Ethiopia’s language crisis is not caused by multilingualism. It is caused by a mistaken idea of what language is.

 

For three decades, the Ethiopian state has treated language as a fixed object—bounded, countable, and tied to territory. In policy, language functions like a flag planted on administrative land. In real life, language functions differently: as a resource people deploy strategically to move, trade, work, belong, and survive. Yet language is not only a tool; it also carries symbolic weight. Languages gain legitimacy through institutions—schools, courts, and media—that authorize some forms of speech as “official” or “proper.” The gap between lived multilingual practice and institutionalized symbolic power lies at the heart of our recurring language tensions.

 

The Practice Gap: When Policy Refuses to See Reality

 

The Ethiopian constitution imagines a neatly ordered linguistic landscape: one region, one dominant language, one administrative code. But everyday Ethiopia is not neatly ordered. It is crowded, mobile, and multilingual.

 

This produces what might be called a practice gap: the distance between how the state thinks language works and how people actually use it. By tying language rights almost exclusively to territory, policy has unintentionally created linguistic islands. These islands are not cultural havens; they are internal trade barriers.

 

A young graduate in Gambella quickly learns this lesson. To succeed locally, they need their mother tongue. To succeed nationally—to access Addis Ababa’s labor market, industrial corridors, or federal institutions—they need a repertoire. But a repertoire is not merely the sum of different languages; it is the capacity to deploy specific codes in specific contexts where they carry legitimacy and value. Everyday multilingualism is shaped not just by choice, but by the settings—schools, workplaces, public offices—in which certain languages are recognized as appropriate.

 

We are training citizens for a static, village-based economy that no longer exists, while the real society—its markets and institutions together—demands movement across linguistic spaces. The state often rewards symbolic identity; the economy and public services reward communicative flexibility.

 

Who Really Benefits From Monolingualism?

 

The strongest evidence that Ethiopia’s language regime is broken lies not in theory, but in class practice.

 

For the political and economic elite, multilingualism is normal. Their children attend schools where Amharic, English, and often a third or fourth language are standard. These children are not trained to defend linguistic purity; they are equipped with linguistic capital. They can navigate both the symbolic hierarchies of state institutions and the practical requirements of markets and mobility.

 

For the rural poor and much of the urban working class, the state prescribes a different path: strict mother-tongue education with weak transitions to federal and global working languages. The result is a quiet but powerful stratification. The elite possess the linguistic capital to navigate the federation and the world. The poor are restricted to local linguistic citizenship, dependent on intermediaries to access the center.

 

We have democratized the right to a language, but rationed the power and legitimacy that come with fluency.

 

Ethiopia in a World of Linguistic Hierarchies

 

Ethiopia’s language debate also unfolds within a global hierarchy that we rarely name honestly. English and French are not just foreign languages; they are operating systems of global trade, diplomacy, science, and increasingly, digital life. Mastery of these languages determines who can access international markets, global institutions, and transnational networks of power.

 

Countries with complex linguistic landscapes show that multilingualism can be managed, not feared. In Switzerland, children routinely speak three or four languages, supported by schools and institutions that balance identity with mobility. South Africa and Canada demonstrate similar lessons: official languages coexist with regional ones, allowing citizens to navigate both symbolic and practical spaces. Ethiopia, by contrast, risks punishing multilingual reality rather than harnessing it as a resource for opportunity and inclusion.

 

Here again, inequality mirrors language. For Ethiopia’s elite, English is treated as a basic skill—acquired early, reinforced through private schooling, and used to navigate global opportunity. For millions of others, exposure to English comes late, unevenly, or not at all. The result is not cultural loss, but structural exclusion.

 

Mandarin is expanding the global repertoire, functioning as a new tier of infrastructure alongside English to facilitate emerging trade and technological networks. Countries that understand this treat language pragmatically. They expand repertoires rather than defend purity. Ethiopia, by contrast, risks reproducing internal linguistic rigidities on a global scale—debating identity at home while falling silent abroad.

 

The Fiction of the “Pure” Speaker

 

Underlying Ethiopia’s language conflicts is what might be called a census mentality: the belief that languages and speakers can be neatly counted, classified, and boxed. This logic flattens human complexity into administrative categories.

 

In Ethiopia’s towns and cities, the “pure speaker” barely exists. A child in Wolaita Sodo may speak Wolayttatto at home, Amharic in the neighborhood, and English online. This child does not have one language. They have a repertoire—situated, layered, and context-dependent—not simply a list of codes, but a capacity to shift and adapt across situations.

 

Yet political discourse insists on forcing choice: Are you this or that? Which box do you belong to? This demand does not reflect Ethiopian history. For centuries, people mixed languages through trade, migration, intermarriage, and religion. It is the modern state—not society—that insists on purity.

 

By treating languages as mutually exclusive possessions, policy transforms everyday multilingualism into a political threat. Diversity itself is not the problem. The rigid management of diversity is.

 

Rethinking Language: From Identity to Infrastructure

 

What Ethiopia needs is not another symbolic debate, but a conceptual shift.

 

Language is not merely communication. It is social action, power, and mobility. Languages do not exist because they are linguistically “pure”; they exist because institutions make them official, teach them, and reward their use. And people do not navigate life through single languages, but through layered repertoires—learned formally and informally, through movement and participation.

 

Seen this way, language policy should resemble transport or energy policy more than identity politics. The question is not who owns which language, but how access to linguistic resources expands or restricts mobility and participation.

 

This also clarifies why linguistic practice adapts faster than linguistic administration. Traders, drivers, migrants, and youth code-switch instinctively because coordination often happens beyond symbolic loyalty. They are not betraying identity. They are exercising agency within systems shaped by both markets and state institutions.

 

Toward a Repertoire Economy

 

None of this requires dismantling federalism or abandoning mother-tongue education. Cultural dignity and early cognitive development matter. But dignity without mobility is not empowerment. A repertoire approach shifts the focus from defending boundaries to building bridges through three strategic actions:

 

First, incentivize bridge languages as economic infrastructure. Learning a neighboring language should be treated as a social and economic skill, not a political concession. In Addis Ababa, providing Afaan Oromo as a formal subject is an investment in a child’s future “economic geography,” allowing them to navigate the region’s largest labor markets. Similarly, school signboards written in both Amharic and Afaan Oromo should not be viewed as territorial markers, but as navigation tools—user interfaces for a mobile public. Schools should reward linguistic range because the real-world economy already does.

 

Second, de-ethnicize Amharic by treating it as a shared utility. We must strip Amharic of historical burden and treat it as a public good—the “common protocol” or operating system of the Ethiopian market. Just as a merchant from Hosaena uses a standardized road to reach a warehouse, they use Amharic as a functional code to access national trade. Refusing to master this dominant language of commerce is not an act of cultural resistance; it is an act of economic self-exclusion. Policy should promote Amharic as a tool for participation that belongs to everyone, regardless of their ethnic heritage.

 

Third, normalize code-switching in public institutions. Government offices and public services should reflect how people actually communicate, rather than forcing citizens to “ampute” parts of their linguistic identity at the door. If a driver at a dry port or a trader in a market succeeds by shifting between languages, our institutions should follow suit. By aligning official practice with the fluid reality of the streets, we lower the cost of doing business and ensure that every citizen, regardless of their repertoire, can access the state without an intermediary.

 

A Country Ahead of Its State

 

Ethiopia is a country of fluid people governed by a rigid map. Our language debates remain trapped in a 19th-century theory of language, while society operates in the 21st.

 

If we continue to treat languages as flags to defend rather than repertoires to share, we will keep reproducing fear, hierarchy, and wasted potential. If we shift toward a repertoire lens—seeing language as access rather than ownership—we can lower the temperature of debate and raise the ceiling of opportunity.

 

Language is economics. Language is mobility. Language is symbolic power.

 

The question is whether policy is ready to catch up with the people who already understand this.

 

Tesfatsion Dominiko (PhD) in Sociology from Stellenbosch University. Freelance Research and Advisory Consultant at Telic Consulting.Tesfatsion can be reached at tesfatsiondominiko@gmail.com"

https://capitalethiopia.com/2025/12/28/ethiopias-language-crisis-is-not-about-identity-it-is-about-a-bad-theory-of-language/

#Metaglossia

#metaglossia_mundus

"The new book explores the evolution of the dictionary, as well as how we use and create language

Fastis' book covers how the dictionary is tackling the modern evolution of the English language
In the interview, Fastis explored several pivotal moments in dictionary history

On a recent episode of NPR's Book of the Day podcast, Stefan Fastis, author of Unabridged: The Thrill of (and Threat to) the Modern Dictionary, explained the history of the reference book and why it's still important today.

"It's a deceptively simple book and at the same time impossibly ambitious," NPR host Don Gonyea said. "It's utilitarian, but also incredibly erudite. I'm talking about the dictionary. For many decades, dictionaries were bestsellers and seen as the authority on the English language. But the Internet and more recently, artificial intelligence, have transformed how we get information, including definitions of words."

Fastis worked with former Merriam-Webster president and publisher John Morse on researching "how the sausage is made" when it comes to documenting the English language, as well as Stephen J. Perrault, an editor for Merriam-Webster. He even defined a number of words for the dictionary himself.

"I defined about 90 words, and 14 have made it so far into Merriam Webster's Online Dictionary," Fastis said. "I got 'microaggression' and 'safe space' and 'dog pile', and 'headbutt'words that were part of culture, and we think of them as, oh, those are pretty common, but it takes a while for words to bubble up, and to sort of become part of the list of words that need to get in."

He also explained that the inherent political nature of language can pose unique challenges for the dictionary's editors.

"[Dictionary editor] Philip Gove's driving belief was that the dictionary should be descriptivist. It should give the reader explanations for how words are used, not proscriptivist, telling readers what to do with the words," Fastis explained.

"And so Gove wanted everything to be in the dictionary. He defined the f-word just like every other word, and the president of Merriam-Webster struck it from the book," he added. "It was the one word that the president of Merriam-Webster felt was too offensive, would trigger readers, that would send 11-year-old boys looking it up."

Fastis also explained that modern culture is also changing the evolution of language. "The Internet has speeded everything up. So the main difference is that a word can go from obscure or brand new to widely used seemingly overnight," Fastis said.

"And more recently, with the advent of AI, Google's AI overview will take information from around the internet and sum it up," the author added. "The business threat there is that, you know, commercial dictionaries, of the few that are left, need people going to their websites."
Madison E. Goldberg
December 26, 2025

https://people.com/unabridged
#Metaglossia
#metaglossia_mundus

"FLINT, MI -- Members of the Flint City Council are talking about adding sign language interpreters to at least some of their meetings, but haven’t determined how to pay the expected cost.

 

“Right now, you do not have money in your budget for sign language interpreters,” City Clerk Davina Donahue told council members during their final committee meeting of this year on Dec. 17.

 

Donahue said the council will likely need to find funding in its current budget -- something that might not be easy to do.

 

Despite having a $350,000 professional services line item, the clerk said, there may not be enough in the account to add the cost of interpreters after paying for an annual audit.

 

Donahue said council members will also need to determine whether to provide the service at regular and committee meetings, estimating the cost of covering only regular council meetings at $15,000 per year and coverage of committee meetings as well at $32,000.

 

The cost estimates don’t include annual council budget hearings or special meetings.

 

Attorney General Dana Nessel has said the Americans with Disabilities Act requires state and local boards and commissions to provide reasonable accommodations to qualified individuals with a disability who request an accommodation.

 

Donahue told council members she’s received only two such requests since she was appointed clerk in December 2022 -- one to move a divider separating the council from audience members because it interferes with lip reading and another she received just 36 hours before the start of a special meeting.

 

 

In all, the council averages roughly 50 regular meeting nights annually, and the clerk said those sessions average three to four hours.

 

Donahue said her cost estimates are based on an expected charge of $160 per hour for two interpreters, each working four hours after 6 p.m.

 

In addition to the interpreters, the decision to provide the service would require equipment investments that would allow council meetings to be broadcast on YouTube with picture-in-picture and an additional camera fixed on the interpreters.

 

YouTube closed captioning isn’t provided as the meeting is streamed live, but usually updated with captions within 48 hours.

 

Sarah Houston, a 6th Ward resident, is among council watchers who have advocated for sign language interpreters this year.

 

Houston told council members at the Dec. 17 meeting that they need to act to provide the service while they find a way to fund it.

 

“Deaf people need access ...,” she said. “Those residents should be just as important” as other citizens.

 

Council members took no action after hearing Donahue’s report but 6th Ward Councilwoman Candice Mushatt requested the information in writing “so we can make sure we’re reaching all residents” in 2026."

By Ron Fonger | rfonger1@mlive.com

https://www.mlive.com/news/flint/2025/12/flint-council-members-want-asl-interpreters-for-meetings-but-need-to-find-funding.html

#Metaglossia 

#metaglossia_mundus 

"Né en 1947, il avait étudié la traduction et l'interprétation à Anvers. Il a d'abord traduit en néerlandais des œuvres écrites en français, en allemand et en italien.  Il a débuté sa carrière de poète avec le recueil 'Orpheushanden' ('Les mains d'Orphée') en 1969 avant de s'imposer en 1975 avec 'Twee vormen van zwijgen' ('Deux formes de silence') en 1975.  Leonard Nolens est l'un des auteurs d'expression néerlandaise les plus récompensés de l'après-guerre.

Il a notamment reçu des mains de la reine Beatrix des Pays-Bas le prestigieux Prix des Lettres néerlandaises. Il avait également été pressenti plusieurs fois comme un gagnant potentiel du Prix Nobel de Littérature.

Il est le premier poète à avoir reçu un doctorat honoris causa à l'UGent en 2018.  Sa poésie a été traduite en dix langues dont le français, l'allemand, le hongrois et le suédois."
https://www.rtbf.be/article/le-poete-flamand-leonard-nolens-est-decede-a-78-ans-11653786
#Metaglossia
#metaglossia_mundus

"« Paix sur la terre aux hommes… » : enjeux de la traduction liturgique du Gloria
Eflamm Caouissin

Le Gloria est l’un des textes les plus anciens et les plus solennels de la liturgie chrétienne. Chanté ou récité les dimanches et fêtes en dehors des temps pénitentiels, il constitue une grande doxologie trinitaire, par laquelle l’Église répond à la miséricorde invoquée dans le Kyrie par une louange solennelle. Son incipit reprend explicitement le chant des anges lors de la Nativité du Seigneur, tel qu’il est rapporté dans l’Évangile selon Luc (2,14), avant de se déployer en une confession de foi adressée successivement au Père, au Fils et à l’Esprit Saint. En raison de son enracinement scripturaire et de son ancienneté, le Gloria fait partie des textes que la liturgie romaine considère comme reçus, et non comme des compositions adaptables.

Cette stabilité n’est pas seulement une tradition implicite. Les normes liturgiques sont explicites : le Gloria est un hymne fixé, dont les paroles ne peuvent être modifiées. L’Institutio Generalis Missalis Romani (Présentation Générale du Missel Romain) rappelle que le Gloria est soit chanté soit récité « selon le texte approuvé », sans possibilité de paraphrase ou d’adaptation libre. Toute modification, même motivée pastoralement, sort donc du cadre autorisé par la liturgie elle-même.

Une virgule comme correctif discret
C’est dans ce cadre qu’il faut comprendre la question de la traduction de la proclamation de paix. Pendant plusieurs décennies, la majorité des traductions françaises ont fait entendre : « Et paix sur la terre aux hommes qu’il aime ». Cette formulation, devenue familière, semblait souligner l’amour universel de Dieu, mais elle ne correspond ni au grec original de Luc – ἐν ἀνθρώποις εὐδοκίας – ni au latin liturgique transmis par la tradition hominibus bonae voluntatis. Dans les deux langues, il est question non des hommes aimés par Dieu, mais d’hommes caractérisés par une disposition intérieure particulière, que la tradition occidentale a rendue par «bonne volonté».

La traduction française la plus récente du Missel romain, promulguée en 2017, a introduit une modification apparemment minime mais décisive : « Et paix sur la terre aux hommes, qu’Il aime. » L’ajout de la virgule modifie la structure grammaticale. Sans elle, la proposition relative est restrictive et suggère que la paix serait réservée à un groupe particulier d’hommes aimés de Dieu, ce qui pose un problème théologique évident. Avec la virgule, la relative devient explicative : elle n’identifie plus un sous-ensemble, mais rappelle incidemment une vérité générale : les hommes, et Dieu les aime.

D’un point de vue grammatical, cette ponctuation corrige donc une ambiguïté réelle de la traduction précédente. D’un point de vue doctrinal, elle évite de laisser entendre que l’amour divin serait sélectif. Mais, sur le plan philologique, le problème demeure entier. Même ainsi corrigée, la phrase française ne traduit toujours pas ce que disent le grec et le latin. La référence explicite à la disposition intérieure de l’homme disparaît complètement, remplacée par une affirmation théologiquement juste, mais étrangère au verset original.

Une fidélité difficile à assumer
Dans la tradition de l’Église, l’expression hominibus bonae voluntatis n’a jamais été comprise comme une sélection morale ou méritoire. Les Pères de l’Église y voient non pas des hommes déjà justes, mais des hommes dont la volonté est rendue disponible à l’action de Dieu. Saint Augustin souligne que la bona voluntas n’est pas première : si l’homme peut vouloir le bien, c’est parce que la grâce l’a déjà précédé et guéri intérieurement. La «bonne volonté» ne désigne donc pas une performance humaine, mais une orientation du cœur qui consent à l’œuvre divine.

Cette compréhension est reprise et approfondie par la théologie médiévale. Saint Thomas d’Aquin affirme que la grâce ne supprime pas la liberté humaine, mais qu’elle la guérit et l’élève. La bona voluntas est précisément cette volonté humaine mise en mouvement par la grâce prévenante, capable d’accueillir le don de Dieu sans se l’approprier. La paix annoncée par les anges n’est ainsi ni automatique ni conditionnée par le mérite : elle est offerte gratuitement, mais elle ne porte du fruit que là où elle est reçue.

Le Magistère s’inscrit dans cette continuité. Le Catéchisme de l’Église catholique rappelle que « Dieu agit librement, mais il n’agit pas sans nous » (CEC, §2002). Les « hommes de bonne volonté » ne sont donc pas ceux qui seraient déjà parfaits, mais ceux qui ne ferment pas leur liberté à la grâce, qui ne résistent pas à l’appel de Dieu. Loin d’opposer grâce et liberté, la formule biblique les articule étroitement.

Compris ainsi, le chant des anges ne restreint pas l’horizon du salut ; il en décrit la dynamique. La paix proclamée à Noël n’est ni magique ni imposée : elle est relationnelle. Elle descend du Ciel, mais elle demeure là où des hommes consentent à l’accueillir. C’est cette anthropologie biblique, sobre et exigeante, que la tradition de l’Église a toujours reconnue dans le Gloria … et que la traduction contemporaine peine parfois à laisser entendre."
https://www.argedour.bzh/paix-sur-la-terre-aux-hommes-enjeux-de-la-traduction-liturgique-du-gloria/
#Metaglossia
#metaglossia_mundus

A study published in ECNU Review of Education explores how cultural contexts shape pre-service teachers’ noticing of students’ mathematical thinking. Using a cartoon-based vignette on fraction errors, researchers compared responses from Spanish and German teacher trainees. While both groups identified key aspects of student understanding, German participants emphasized classroom management, whereas Spanish participants focused on conceptual reasoning, reflecting differences in teacher education traditions.

 

"Research shows pre-service teachers from Spanish and German universities in varied cultural contexts noticed students’ thinking based on Enzo’s vignette

 

Teachers’ noticing of students’ mathematical thinking plays a crucial role in teaching, which implies the skills of attending, interpreting, and responding to classroom events. From an intercultural perspective, teacher noticing is influenced by various cultural and societal factors, such as differing teacher education traditions or entrenched mathematics curriculum practices. Some studies have emphasized the importance of the cultural framing of mathematics teacher noticing.

 

For further intercultural noticing research, a study published online on May 21, 2025, in ECNU Review of Education examined potential cultural framing phenomena in pre-service teacher noticing based on samples from two universities within different educational systems— Alicante in Spain and Ludwigsburg in Germany.

 

The study used a cartoon-based vignette as the research tool, presenting a teaching–learning situation in which a student made mistakes while performing fraction operations known as Enzo’s vignette. A total of 37 pre-service teachers from Spain and 56 from Germany were invited to read the vignette and describe what aspects of the student’s thinking they noticed and how they interpreted the student’s understanding. The research team coded and analyzed their responses to compare the teacher noticing exhibited by participants from the two countries.

 

The study reveals similarities and differences in the interpretations and decisions advanced by the different pre-service teacher groups. “Generally, most pre-service teachers from both groups identified the characteristics of Enzo’s group understanding,” explains Dr. Pedro Ivars et al.

 

As for the differences, German primary school teachers (PTs) gave a larger variety of interpretations and tended to focus more on classroom management, whereas Spanish PTs mostly focused on the conceptual idea and aspects of the tasks. Researchers stated that the differences found in the way of interpreting and deciding can be partly related to the different foci of the teacher education program and seminar contexts of the universities..."

 

ECNU Review of Education

https://www.eurekalert.org/news-releases/1111016

#Metaglossia

#metaglossia_mundus

"China revises law on standard spoken, written Chinese language

 

BEIJING, Dec. 27 (Xinhua) -- China on Saturday adopted a revised Law on the Standard Spoken and Written Chinese Language, specifying that the third week of September each year shall be designated as the publicity week for the promotion and popularization of the standard spoken and written Chinese language.

 

The revised law stipulates that international exhibitions, conferences and other events held within China that use foreign languages for signs, labels, or promotional materials should also include the standard Chinese language.

 

In addition, the revision specifies that international Chinese language education should focus on teaching standard Chinese.

 

It also requires online publications, including online games, to use standard Chinese as their basic form of expression to further regulate the use of the standard Chinese language in cyberspace.

 

The language law, which took effect in 2001, sets Putonghua, or Mandarin, and standardized Chinese characters as the standard spoken and written forms of Chinese and China's official language.

 

Currently, more than 80 percent of the country's population can communicate in Putonghua, and the country's literacy rate has now exceeded 97 percent.

 

The revised law, passed at a session of the Standing Committee of the National People's Congress, will take effect on Jan. 1, 2026.

 

(Web editor: Huang Kechao, Liu Nin)"

(Xinhua) 15:29, December 27, 2025

https://en.people.cn/n3/2025/1227/c90000-20407547.html

#Metaglossia 

#metaglossia_mundus 

"...Before exploring intercultural competence, it is essential to first define culture. According to research, “Culture is a set of guidelines (both explicit and implicit) which individuals inherit as members of a particular society, and which tell them how to view the world, how to experience it emotionally, and how to behave in relation to other people.”...

In Campinha-Bacote’s model, cultural competence is presented as a dynamic process encompassing Awareness, Skill, Knowledge, Encounters, and Desire (ASKED). To provide care that is both respectful and effective across cultural boundaries, clinicians need to cultivate self-awareness, strive to constantly improve their clinical skills, acquire cultural knowledge, and have the desire and motivation to explore different cultures...

As diversity increases, so does the need for clinicians to communicate effectively across cultural differences. Health care professionals who are not culturally competent may encounter communication barriers that significantly compromise the quality and effectiveness of care. For example, according to Edward T. Hall’s theory, cultures can be divided into “high context,” relying heavily on indirect communication, assumptions, and non-verbal cues, and “low context,” which focus on literal and direct expression. If a clinician neglects these cultural characteristics, they risk misunderstandings and patient disengagement. The TOPOI model by Edwin Hoffman identifies the levels in communication where “noise” (difference in communication) can arise. These levels include language (verbal and non-verbal), the ordering of logic and values, relational roles, organizational structures, and underlying intentions or needs. If cultural differences in context, space, time, language, relational expectations, or organizational norms are not identified and addressed, they can create significant barriers between health care providers and patients. Fundamentally, intercultural competence provides the foundation for a safe environment where patients can express themselves openly and be truly understood.

Developing intercultural competence is not a linear process composed of a set of rules and guidelines, but rather a journey that begins with self-awareness. Health care providers need to first explore and understand their own cultural influences. Past experiences, social environments, and upbringing shape how we communicate and interpret the behavior of others. Clinicians working towards intercultural competence must critically reflect on these influences and understand how they shape their social interactions. Once becoming familiar with their own cultural background, they must also accept that differences exist. Differences may manifest in communication styles, values, or social expectations, and occasionally they may at times contrast their own beliefs. As a result, prejudices can arise. However, an interculturally competent health care provider is able to recognize these biases and prevent them from becoming barriers to care.

Once clinicians cultivate self-awareness, the next step involves applying this understanding in patient interactions through openness, active listening, and flexibility in communication. Each patient encounter should be approached with empathy. Health care providers have a responsibility to provide supportive, patient-centered care. Even when a patient’s beliefs differ from the clinician’s perspective or appear inconsistent with clinical knowledge, those beliefs represent the patient’s lived reality. Clinicians must first seek to understand the patient’s viewpoint and acknowledge its significance. Subsequently, they need to adapt their communication and therapeutic approach accordingly. Through this process, clinicians learn to navigate ambiguity with greater ease and deepen their capacity for sustained empathy over time..."
Evangelos Chavelas Education  December 24, 2025
https://kevinmd.com/2025/12/why-intercultural-competence-matters-in-health-care.html
#Metaglossia
#metaglossia_mundus

"Artificial intelligence (AI) is changing interpreting process by introducing tools that offer automatic speech recognition, predictive terminology, and real-time transcription. While AI has been discussed widely in translation studies, its effect on note-taking remains underexplored, particularly in simultaneous interpreting (SI), where note-taking is subtle but significant. This article re-examines the function of note-taking in SI in light of emerging AI-assisted workflows. It is aimed to investigate how interpreters adapt note-taking strategies conceptually while using AI tools, by drawing on Gile’s Effort Model, cognitive load theory and multimodal processing research. AI helps to reorganize not-taking enabling interpreters use it as a tool for monitoring errors, maintaining cognitive stability and ensure quality in the process. Even though AI may increase cognitive load as it causes split attention, it still mitigates other issues, such as terminological retrieval. These changes lead to restructuring the form of note-taking, rather than extinguishing it. The study concludes by proposing a conceptual model of “supervisory note-taking” and offering implications for interpreter training and future research..."

Madinakhon Shuhratjon qizi ABDUJABBOROVA

Uzbek state world languages university

25-12-2025

https://lnkd.in/e4BBuPsf

#Metaglossia 

#metaglossia_mundus

"...Soixante ans après les indépendances, l’Afrique reste prisonnière d’une domination qui ne dit pas son nom : la domination culturelle. Loin d’être imposée par les armes ou par l’économie, elle s’infiltre aujourd’hui à travers les écrans, la mode, la musique et les réseaux sociaux.

 

Derrière les apparences d’une « modernisation », c’est un lent effacement de l’identité africaine qui s’opère, souvent dans l’indifférence générale.

 

De la colonisation politique à la colonisation culturelle

Au lendemain des indépendances, les nations africaines ont cru s’émanciper du joug colonial. Mais si les drapeaux étrangers ont quitté nos terres, leurs valeurs, leurs langues et leurs modèles de pensée sont restés solidement ancrés.

Les écoles, héritées du système colonial, ont continué à enseigner les références occidentales. On y apprend davantage Molière que Hampâté Bâ, davantage Victor Hugo que Birago Diop. Dans les capitales africaines, parler la langue coloniale est devenu un signe d’intelligence et de réussite.

 

Comme l’avait prédit Cheikh Anta Diop, « la véritable indépendance ne se mesure pas à la couleur du drapeau, mais à la capacité d’un peuple à penser par lui-même ». Or, sur ce plan, l’Afrique peine encore à se libérer.

 

Les médias : miroirs déformants d’un monde occidental

Les médias occidentaux façonnent les imaginaires. À travers la télévision, le cinéma, la publicité et aujourd’hui les réseaux sociaux, ils imposent une vision du monde où la réussite, la beauté et le bonheur sont définis selon les standards occidentaux.

 

Sur TikTok, Instagram ou Netflix, les contenus africains sont noyés dans un océan d’images venues d’ailleurs. Le jeune Africain qui passe des heures sur son téléphone finit par admirer et imiter des modèles qui ne lui ressemblent pas. Il rêve de ressembler à des rappeurs américains, de porter les marques européennes, de manger comme dans les publicités occidentales.

 

Dans les radios et les télévisions africaines, les musiques locales sont souvent reléguées à des tranches horaires marginales. Les films africains, eux, peinent à trouver des financements et des circuits de diffusion. Comme le disait Ngũgĩ wa Thiong’o, écrivain kényan, « l’outil le plus efficace du colonialisme fut la conquête de l’esprit ».

 

Une jeunesse fascinée, mais déracinée

La jeunesse africaine est à la fois la plus connectée et la plus vulnérable à cette domination culturelle. Elle s’exprime de moins en moins dans les langues locales, porte des prénoms étrangers et s’identifie davantage à des héros virtuels qu’à ses ancêtres.

 

Le phénomène de dépigmentation de la peau, l’abandon des tenues traditionnelles ou la honte de parler une langue maternelle en public, traduisent une aliénation identitaire profonde. Cette fascination pour l’Occident n’est pas seulement esthétique : elle influence aussi la manière de penser, de juger et d’aimer.

 

Nelson Mandela rappelait que « la liberté ne signifie rien si elle ne s’accompagne pas du respect de soi et de la dignité ». Or, beaucoup de jeunes Africains ont perdu cette fierté culturelle, remplacée par une admiration aveugle pour des modèles importés.

 

La responsabilité des élites africaines

La domination culturelle occidentale ne persiste pas uniquement à cause de la force des médias étrangers, mais aussi à cause de la passivité – voire de la complicité – des élites africaines. Nos gouvernements investissent peu dans la culture, les arts et la production audiovisuelle locale. Les ministères de la Culture sont souvent sous-financés, et les initiatives artistiques peinent à survivre sans soutien extérieur. Dans les écoles, on continue à enseigner selon des programmes copiés sur les modèles français ou anglais, au lieu de valoriser les savoirs et traditions africains.

 

L’élite politique et économique, souvent formée à l’étranger, contribue parfois inconsciemment à entretenir ce complexe d’infériorité culturelle, en préférant les références et les goûts occidentaux à ceux du continent.

 

Des signes de résistance

Malgré ce tableau sombre, des voix africaines s’élèvent pour réhabiliter la culture du continent. Dans la musique, des artistes comme Youssou N’Dour, Fally Ipupa ou Burna Boy ont su imposer une identité africaine sur la scène mondiale, en mêlant modernité et traditions. Dans la littérature, Chimamanda Ngozi Adichie ou Alain Mabanckou défendent une pensée africaine contemporaine, fière et universelle. Les créateurs de mode, les cinéastes et les influenceurs culturels africains redonnent vie à des symboles et des tenues traditionnelles, transformées en objets de fierté. Ces efforts montrent que l’Afrique peut résister à la standardisation culturelle mondiale, à condition de croire en sa propre valeur.

 

 

L’urgence de reconstruire une identité confiante

Résister à la domination culturelle occidentale ne veut pas dire rejeter le progrès. Il s’agit plutôt d’apprendre à s’ouvrir sans se renier. Les Africains doivent s’approprier la modernité, sans abandonner leurs racines. Cela passe par l’enseignement des langues africaines, la valorisation des traditions orales, la protection du patrimoine et la création d’espaces médiatiques indépendants. Les États africains devraient considérer la culture non comme un divertissement, mais comme un levier stratégique de développement.

 

Investir dans le cinéma, la littérature, la musique ou la mode africaine, c’est investir dans la souveraineté intellectuelle du continent. Les réseaux sociaux, souvent perçus comme vecteurs d’aliénation, peuvent devenir des armes de résistance : promouvoir le patrimoine local, raconter nos histoires, célébrer nos héros. L’Afrique doit écrire son propre récit, au lieu de se contenter d’être racontée par les autres.

 

Conclusion : retrouver notre âme

La culture est l’âme d’un peuple. Lorsqu’elle disparaît, ce peuple se vide de sa substance, même s’il possède la richesse et la puissance. Aujourd’hui, l’Afrique est appelée à un sursaut. Elle doit retrouver la confiance en elle-même, redonner à ses enfants la fierté de leurs origines et reconstruire un imaginaire collectif qui lui appartient. Comme le disait Amadou Hampâté Bâ, « en Afrique, un vieillard qui meurt, c’est une bibliothèque qui brûle ».

 

À l’heure où tant de bibliothèques s’effacent sous l’influence étrangère, il est temps de raviver le feu de notre mémoire. Car celui qui oublie d’où il vient, oublie aussi où il va."

Par Mahamoud Tahir Babouri - 26 Décembre 2025

https://www.alwihdainfo.com/La-dominance-de-la-culture-occidentale-sur-le-peuple-africain-entre-fascination-et-alienation_a146992.html

#Metaglossia 

#metaglossia_mundus 

"UNM professor pushing forward research into sign language

ALBUQUERQUE, N.M. (KRQE) – A linguistics professor at the University of New Mexico is helping shape the future of sign language research, using unique teaching methods that help her students re-imagine communication.

Professor Erin Wilkinson is one of only a handful of deaf tenure-track professors in the United States with a focus on bilingualism. Her courses challenge assumptions about language and communication and how learning about these topics isn’t limited to spoken language. “So, there’s a lot to be learned from Deaf folks, how people learn the cues that make for effective communication, even though maybe other people don’t think it’s effective, but they’re obviously doing something right. I do think as a university, and also even outside of the university, we can learn so much about how we can connect,” explained Professor Erin Wilkinson.

As a deaf Professor Wilkinson, teaching hearing students, she believes it helps them better understand other communication strategies. She says that deaf people early on have to develop strong communication skills — growing up in a world where everyone is assumed to be hearing.

That’s why Wilkinson offers some of her courses, like ‘Structure of ASL’, without interpreters. “They would come into the classroom, and everyone would expect their teacher to be hearing and to speak English. And then they sit down, and they go, What, who are you? You’re not talking, you’re signing. And I think that’s such an important experience for students to have, to increase their understanding of the world and communication as a whole,” emphasized Wilkinson.

She said that doing this mirrors the challenges that deaf individuals face, especially in academic settings. Wilkinson believes that this model she uses in her classroom can offer greater insight into communication..."
by:  Melissa Torres
Posted: Dec 25, 2025 / 09:58 PM MST
Updated: Dec 26, 2025 / 10:12 AM MST
https://www.krqe.com/news/albuquerque-metro/unm-professor-pushing-forward-research-into-sign-language/
#Metaglossia
#metaglossia_mundus

"From phishing to bias: Study maps the hidden threats behind large language models

 

FAYETTEVILLE, GA, UNITED STATES, December 25, 2025 /EINPresswire.com/ -- Large language models (LLMs) have become central tools in writing, coding, and problem-solving, yet their rapidly expanding use raises new ethical and security concerns. The study systematically reviewed 73 papers and found that LLMs possess dual roles—empowering innovation while simultaneously enabling risks such as phishing, malicious code generation, privacy breaches, and misinformation spread. Defense strategies including adversarial training, input preprocessing, and watermark-based detection are developing but remain insufficient against evolving attack techniques. The research highlights that the future of LLMs will rely on coordinated security design, ethical oversight, and technical safeguards to ensure responsible development and deployment.

 

Large language models (LLMs) such as generative pre-trained transformer (GPT), bidirectional encoder representations from transformers (BERT), and T5 have transformed sectors ranging from education and healthcare to digital governance. Their ability to generate fluent, human-like text enables automation and accelerates information workflows. However, this same capability increases exposure to cyber-attacks, model manipulation, misinformation, and biased outputs that can mislead users or amplify social inequalities. Academic researchers warn that without systematic regulation and defense mechanisms, LLM misuse may threaten data security, public trust, and social stability. Based on these challenges, further research is required to improve model governance, strengthen defenses, and mitigate ethical risks.

 

A research team from Shanghai Jiao Tong University and East China Normal University published (DOI: 10.1007/s42524-025-4082-6) a comprehensive review in Frontiers of Engineering Management, (2025) examining ethical security risks in large language models. The study screened over 10,000 documents and distilled 73 key works to summarize threats such as phishing attacks, malicious code generation, data leakage, hallucination, social bias, and jailbreaking. The review further evaluates defense tools including adversarial training, input preprocessing, watermarking, and model alignment strategies.

 

The review categorizes LLM-related security threats into two major domains: misuse-based risks and malicious attacks targeting models. Misuse includes phishing emails crafted with near-native fluency, automated malware scripting, identity spoofing, and large-scale false information production. Malicious attacks appear at both data/model level—such as model inversion, poisoning, extraction—and user interaction level including prompt injection and jailbreak techniques. These attacks may access private training data, bypass safety filters, or induce harmful content output.

 

On defense strategy, the study summarizes three mainstream technical routes: parameter processing, which removes redundant parameters to reduce attack exposure; input preprocessing, which paraphrases prompts or detects adversarial triggers without retraining; and adversarial training, including red-teaming frameworks that simulate attacks for robustness improvement. The review also introduces detection technologies like semantic watermarking and CheckGPT, which can identify model-generated text with up to 98–99% accuracy. Despite progress, defenses often lag behind evolving attacks, indicating urgent need for scalable, low-cost, multilingual-adaptive solutions.

 

The authors emphasize that technical safeguards must coexist with ethical governance. They argue that hallucination, bias, privacy leakage, and misinformation are social-level risks, not merely engineering problems. To ensure trust in LLM-based systems, future models should integrate transparency, verifiable content traceability, and cross-disciplinary oversight. Ethical review frameworks, dataset audit mechanisms, and public awareness education will become essential in preventing misuse and protecting vulnerable groups.

 

The study suggests that secure and ethical development of LLMs will shape how societies adopt AI. Robust defense systems may protect financial systems from phishing, reduce medical misinformation, and maintain scientific integrity. Meanwhile, watermark-based traceability and red-teaming may become industry standards for model deployment. The researchers encourage future work toward AI responsible governance, unified regulation frameworks, safer training datasets, and model transparency reporting. If well-managed, LLMs can evolve into reliable tools supporting education, digital healthcare, and innovation ecosystems while minimizing risks linked to cybercrime and social misinformation.

 

References

DOI

10.1007/s42524-025-4082-6

 

Original Source URL

https://doi.org/10.1007/s42524-025-4082-6

 

Funding Information

This study was supported by the Beijing Key Laboratory of Behavior and Mental Health, Peking University, China.

 

Lucy Wang

BioDesign Research

email us here

 

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December 25, 2025, 18:05 GMT

https://www.einpresswire.com/article/878288840/from-phishing-to-bias-study-maps-the-hidden-threats-behind-large-language-models

#Metaglossia 

#metaglossia_mundus 

Human speech leaves no fossils. The origin of languages remains one of science’s greatest mysteries, explored by modern linguistics.

 

"How Did Language Begin? The Great Mystery of Human Communication

 

 

 

 

This is a great human strength – we can encode the past, we can imagine the future and talk about it. And this happened precisely because we use language. The productivity of language detaches us from the "here and now," explains Prof. Aneta Wysocka from the Maria Curie-Skłodowska University in Lublin in an interview for Holistic News.

 

 

 

 

The origin of languages: One of the eternal mysteries

 

 

 

 

Maria Mazurek: How did languages originate?

 

 

 

 

Prof. Aneta Wysocka:* This question intrigued the greatest minds long before linguistics even existed.

 

 

 

 

What is the answer?

 

 

 

 

We don’t know it. Speech leaves no fossils. The only evidence of the shape of ancient languages is writing. But a vast amount of time passed between the moment natural languages were born and the moment people began to record them. We are forced to rely on guesses—or perhaps on tracking traces.

 

 

 

 

What kind of traces?

 

 

 

 

We have certain anthropological clues: the position of the larynx or the size of the brain estimated based on the shape and size of the skull. Based on this, we can formulate hypotheses that humans became capable of very precise articulation hundreds of thousands of years ago. And that was necessary to use language as we understand it today.

 

 

 

 

 

 

 

 

 

 

What is language? Describing reality through symbols

 

 

 

 

I asked about the origin of languages. What exactly is language?

 

 

 

 

I will answer from the perspective of a linguist – a productive system of symbolic signs.

 

 

 

 

Could you tell us how to understand that?

 

 

 

 

To put it simply: from a limited repertoire of symbols—or, simplified, words that we use to name things and phenomena—we are able to generate an unlimited number of sentences describing various states of affairs. Those that occurred in the past, those that exist now, those that might exist in the future, and those we can only imagine.

 

 

 

 

Is this possible thanks to grammar?

 

 

 

 

Yes. Grammar is nothing more than a rule for combining symbols into utterances. It enables this “productivity.” There are many communication systems—both those that evolved naturally and those created by humans—but only natural language meets the condition of productivity. We know that animals have ways of communicating (more or less advanced, more or less understood), but we have no evidence that they meet the condition of productivity.

 

 

 

 

The origin of languages: Protolanguage vs. instinct

 

 

 

 

So we don’t know how the origin of languages occurred. Do we know if they all come from a common “protolanguage,” or did they develop independently of each other?

 

 

 

 

We have alternative hypotheses. And too little knowledge to grant priority to one of them.

 

 

 

 

If it’s true that languages were born independently, could they be “hardwired” into our brains?

 

 

 

 

There is such a hypothesis popularized by cognitive scientist Steven Pinker. Pinker wrote a book titled The Language Instinct, which contains the thesis (well-documented, by the way) that using language is an instinct in humans—an innate and not necessarily conscious mechanism.

 

 

 

 

So he places it alongside maternal instinct, self-preservation, or reproductive instinct?

 

 

 

 

Yes. Pinker believes that language is biologically “built-in” to us.

 

 

 

 

And what do you think?

 

 

 

 

As a scientist, I try not to favor any hypotheses as long as data is lacking. And in this case, we still know too little.

 

 

 

 

In a child, on paper, on screen, and through signs

 

 

 

 

What do we know then?

 

 

 

 

We certainly know that young children have a natural inclination and need to acquire the natural language spoken by those around them. They want and are able to learn incredibly quickly which categories are worth dividing the world into to navigate it better. To name what surrounds them. They also have a need to communicate with another human being. We also know that there is a developmental window of a few years during which a small person should “fit in” to acquire language. Later, it becomes much more difficult, though not impossible.

 

 

 

 

Does language have to be verbal?

 

 

 

 

Verbum means word. A word is a symbol—a symbol we have in our minds. It is a secondary matter how it manifests itself. It can manifest as speech—a stream of air shaped by our articulatory apparatus—or it can manifest as a sequence of signs on writing material—on a computer screen or a piece of paper written with a pen. But it can also manifest as a symbolic gesture. We deal with symbolic gestures in the case of sign language. There is no doubt that it is a productive language—one can express all our thoughts about what was, is, and will be through it.

 

 

 

 

The origin of languages and pre-linguistic reality: Lost paradise or utopia?

 

 

 

 

What was, is, and will be – is that the key?

 

 

 

 

Yes. This is a great human strength – we can encode the past, we can imagine the future and talk about it. And this happened precisely because we use language. The productivity of language detaches us from the here and now.

 

 

 

 

You called it a human strength. Others would call it a curse. After all, mindfulness, meditation, yoga, certain forms of therapy – all of these are meant to help us be “here and now.” To stop, if only for a moment, this chase of thoughts – into the future, the past, through various threads and topics.

 

 

 

 

Hence the utopian idea of returning to nature. We have a suspicion—or perhaps we would very much like it to be so—that returning to primal forms of existence would ensure our well-being. But would it really be so? I don’t know, but I don’t think I would give up the ability to look into the future and explore the past just to feel good.

 

 

 

 

How do we think? Words vs. images

 

 

 

 

Me neither. But I would like to stop the flood of thoughts sometimes.

 

 

 

 

Like most people.

 

 

 

 

And are thoughts always language? Are there non-verbal thoughts?

 

 

 

 

Of course, there are. Cognitive psychology distinguishes between different types of thinking. Engineers, when solving spatial problems, do not have to use language in that process. Not all thinking is linguistic. However, language, words, and linguistic symbols are anchors for thoughts.

 

 

 

 

I asked this question because it seems to me that my thoughts are always words. But when I asked others about it, the answers were different.

 

 

 

 

A great asset of our species is neurodiversity. Because we are different, yet function within a community, we can use these specific traits for the benefit of all. There are engineers who think spatially, who can mentally rotate geometric figures, which I can’t even imagine. And there are those who think mainly through language, and thanks to them, we have wonderful literature.

 

 

 

 

The origin of languages and the interpretation of reality

 

 

 

 

And does the language we think in determine our way of understanding the world?

 

 

 

 

I wonder if “determines” is the best word. I think I would prefer to say: facilitates.

 

 

 

 

Why?

 

 

 

 

Let me explain: language contains certain interpretations of reality made by our ancestors that proved useful. So we, by learning words, also learn models of interpreting the world. The first language—which will always remain the most important one—organizes our cognitive system. Of course, every language is productive, so we can express everything in it. But the language we use (especially the first one) directs our attention to those categorizations that are already ready, served to us on a platter. It suggests an interpretation of the world. We can be satisfied with that, or we can look for alternative visions of reality—and still use the same language. So it is always a matter of cognitive activity. That’s why I wouldn’t speak of determinism here, but rather of what is easier and what is more difficult. And whether a person wants to take the trouble to see the world differently.

 

 

 

 

There are elementary words found in every language in the world. However, most words are specific—specific to a given language and culture. I recall a beautiful lecture by Prof. Anna Wierzbicka about the word pamiątka (souvenir/keepsake), which the professor considers a word specific to the Polish language. Although we can translate it as “souvenir,” we lose what it carries with it. The word pamiątka shows our culture’s established attitude toward the past, toward time. Even toward other people.

 

 

 

 

New languages reveal other images of the world

 

 

 

 

There are also words that are completely untranslatable.

 

 

 

 

Perhaps I should put it differently: translatable, but having no single-word equivalents in other languages. The German Reisefieber can be translated as “a state of nervousness before a journey,” but we need a whole phrase for that. Finns have one word for the heat given off by stones in a sauna. These are anecdotal examples—interesting, sometimes funny—but they show that our culturally conditioned interpretations of the world differ. So learning a second language is not only about acquiring tools for communication but also new tools for thinking. A new language opens up a new image of the world for us.

 

 

 

 

* Dr. hab. Aneta Wysocka, Professor at the Maria Curie-Skłodowska University in Lublin – linguist, academic teacher, and member of the Program Board and Board of Directors of the “Akcent” Eastern Cultural Foundation. She is the co-founder and scientific editor of the linguistic yearbook “Idiolekty” (Idiolects). Her honors include the Medal of the President of the City of Lublin and the Cross of Merit of the Republic of Poland. She is the author of numerous books and scientific publications on language.

 

 

 

 

Read the original article in Polish: Wciąż nie wiemy, jak powstają języki. Prof. Wysocka szuka odpowiedzi

 

 

 

 

Published by

 

 

 

 

Maria Mazurek"

 

25 December 2025, 8:00 AM

 

https://holistic.news/en/the-origin-of-languages-explained-why-we-still-dont-know/

 

#Metaglossia 

 

#metaglossia_mundus 

"HUAIN’s Cutting-Edge Interpreter Systems Set New Standards for Global Conference Communication
News Provided By
aicc
December 24, 2025, 13:35 GMT

HUAIN's Cutting-Edge Interpreter Systems

China Top Wired Microphone Factory - HUAYIN

ZHUHAI, GUANGDONG, CHINA, December 24, 2025 /EINPresswire.com/ -- In today’s interconnected business environment, international collaboration has become the foundation of progress. Whether in diplomacy, global trade, or corporate summits, communication across multiple languages determines the success of every meeting. Yet, language barriers remain a major challenge. That’s why HUAIN’s Cutting-Edge Interpreter Systems from HUAIN are redefining how multilingual communication takes place at global events — enabling seamless understanding and real-time translation in the most demanding environments.

A New Era of Global Conference Communication
As international cooperation grows, so does the demand for advanced interpretation technology. Traditional systems are no longer sufficient for today’s complex events that combine in-person and remote participation. From government meetings to academic forums and corporate expos, organizers need technology that ensures clarity, accuracy, and reliability across languages and distances.
In this context, HUAIN has emerged as a Global Leading AV Equipment Supplier—offering state-of-the-art interpretation solutions built on innovation, scalability, and superior sound performance. Its products have set a benchmark for how modern conferences manage multilingual interaction, combining advanced digital processing with user-friendly design and robust infrastructure.

What Defines a Next-Generation Interpreter System?
A truly world-class interpreter system must meet several demanding criteria. Beyond basic audio clarity, it must provide stable signal transmission, support for multiple channels, and secure encryption to ensure confidentiality. At international events, interpreters need instantaneous, interference-free communication that doesn’t falter under heavy data traffic.
Modern interpretation systems should also integrate with a wider conference ecosystem, including wired and wireless microphones, voting units, digital discussion systems, and remote conferencing platforms. This is where HUAIN’s solutions excel. They blend cutting-edge digital infrared and wireless communication technologies with intelligent control interfaces, offering a holistic platform rather than just a stand-alone device.
Furthermore, buyers today seek flexibility — systems that can adapt to diverse event scales, from small bilingual meetings to large summits with 16 or more simultaneous languages. HUAIN’s interpreter systems deliver this adaptability, making them ideal for a globalized communication landscape.

HUAIN: The Innovator Behind Intelligent Conference Communication
Founded in 2015, HUAIN is a national high-tech enterprise that has quickly become one of the China Top Wired Microphone Factory leaders in the audio-visual conferencing industry. The company focuses on developing integrated conference systems, including intelligent digital discussion units, paperless meeting systems, visual management platforms, and interpreter systems.
What sets HUAIN apart is its continuous investment in R&D and its pursuit of practical innovation. Its proprietary technologies—such as dual-diaphragm sound pickup and anti-recording ultrasonic diffraction—have revolutionized how audio is captured and transmitted in professional settings. This engineering excellence ensures precise voice reproduction and crystal-clear interpretation, even in complex acoustic environments.
With more than 10,000 successful installations across government institutions, educational organizations, and multinational corporations, HUAIN has established itself as one of the China Best AV Solution providers for global communication.

Inside HUAIN’s Interpreter Systems: Technology That Speaks Every Language
HUAIN’s interpreter systems are designed to meet international standards while maintaining exceptional usability and reliability. They feature:

Multi-channel translation capabilities: Up to 16 simultaneous languages supported, ensuring real-time comprehension across diverse audiences.
Digital IR and RF technology: Infrared systems eliminate interference, providing privacy and signal stability in large-scale events.
Crystal-clear audio performance: 48kHz digital sampling rate and >90dB signal-to-noise ratio ensure natural voice quality.
Smart interpreter console design: Ergonomic controls allow interpreters to switch languages, mute microphones, and adjust sound levels with precision.
Scalable system architecture: From small seminars to international summits, HUAIN’s systems can expand without performance loss.
Seamless integration: Fully compatible with HUAIN’s conference microphones, paperless meeting systems, and visual management tools.
These features transform conference interpretation from a functional necessity into an effortless experience. They help eliminate the delays and distortions common in older systems while maintaining the integrity and privacy of communication.

Practical Applications and Global Recognition
HUAIN’s interpreter systems have been deployed in diverse scenarios: international forums, diplomatic summits, educational symposiums, and multinational corporate conferences. For example, several major government offices and universities in Asia and Europe have adopted HUAIN’s solutions to facilitate multilingual collaboration and policy discussions.
Such real-world deployments underline the systems’ reliability, scalability, and superior sound engineering. Clients appreciate that HUAIN not only supplies products but also provides end-to-end AV integration—installation, configuration, training, and maintenance. This comprehensive approach has positioned the company as a trusted Global Leading AV Equipment Supplier capable of supporting mission-critical communication worldwide.

The Competitive Edge: Why HUAIN Stands Out
HUAIN’s strengths extend far beyond product specifications. The company has built its success on three core pillars:

Integrated System Design – By offering wired and wireless microphones, digital discussion systems, paperless meeting solutions, and interpreter systems, HUAIN delivers one cohesive ecosystem that ensures compatibility and ease of operation.
Global Quality, Local Manufacturing – Combining Chinese production efficiency with international quality control, HUAIN delivers advanced systems that meet global certification standards such as CE and FCC.
Customer-Centric Service – HUAIN provides localized after-sales support, quick response times, and flexible customization options tailored to clients’ needs.

This customer-first philosophy reflects HUAIN’s long-term commitment to reliability and partnership—key qualities that buyers seek when choosing suppliers for complex conference infrastructure.

Industry Trends: The Future of Interpretation Technology
As hybrid meetings and digital events become mainstream, the need for intelligent interpreter systems is expanding rapidly. The integration of AI-assisted translation, network-based management, and smart analytics will soon reshape the industry. HUAIN is already at the forefront of this transformation, integrating digital processing and visual management with its core conference systems.
Moreover, with globalization accelerating, multilingual communication will remain indispensable. Enterprises, international organizations, and educational institutions are increasingly turning to suppliers capable of delivering comprehensive AV ecosystems rather than isolated devices. HUAIN’s technological maturity and broad product portfolio place it in a prime position to meet these evolving expectations.

Building Bridges Through Innovation
Effective communication lies at the heart of international collaboration, and HUAIN’s interpreter systems are making that communication smarter, faster, and clearer than ever before. By combining precision engineering, scalable system design, and a deep understanding of real-world conferencing needs, HUAIN (https://www.huainpro.com/) is not only setting new benchmarks for the industry but also shaping the future of global meeting technology.
For organizations seeking reliability, clarity, and innovation in multilingual communication, HUAIN’s cutting-edge interpreter systems offer the ideal balance between performance and value — a solution that truly sets new standards for global conference communication.
HUAIN
HUAIN
+86 756 863 2108
info@sustainwastesolution.com

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https://www.einpresswire.com/article/877969634/huain-s-cutting-edge-interpreter-systems-set-new-standards-for-global-conference-communication
#Metaglossia
#metaglossia_mundus

"Et si la traduction devenait enfin un métier aussi contrôlé qu’une opération chirurgicale
Dans la justice, la santé ou la recherche, une simple phrase mal traduite peut tout faire basculer.

Et si la traduction devenait enfin un métier aussi contrôlé qu’une opération chirurgicale ou un audit financier ?

C’est précisément ce qu’a accompli AFTCom. L’agence française vient d’obtenir la certification ISO 17100, la référence mondiale qui audite désormais le métier de traducteur avec la même rigueur que les industries réglementées.

Concrètement, chaque étape est passée au crible : qualification des traducteurs, double révision systématique, traçabilité de chaque décision, supervision du moindre mot livré. La traduction devient un processus certifié, plus proche de la science que de l’artisanat.

Ce bouleversement, peu visible du grand public, redéfinit une profession souvent sous-estimée. Dans les hôpitaux, les tribunaux ou les laboratoires, ces mots validés et vérifiés deviennent des garanties de fiabilité, parfois de sécurité.

Derrière cette démarche se trouve un homme qui a lui-même redéfini la notion de rigueur. Malvoyant, diplômé de l’ESIT, Mohammed Bourasse a bâti en dix ans une agence inclusive de 90 collaborateurs, en faisant de la précision linguistique une mission d’utilité publique.

En savoir plus sur la norme ISO 17100 : https://www.aftcom.com/iso-17100-traduction
Site de l’agence : https://www.aftcom.com"
https://presseagence.fr/ivry-sur-seine-et-si-la-traduction-devenait-enfin-un-metier-aussi-controle-quune-operation-chirurgicale/
#Metaglossia
#metaglossia_mundus

"CAIRO, Dec 25 (KUNA) -- The Arab League, in collaboration with the Arab Organization for Dialogue and International Cooperation, hosted an intellectual conference under the theme: "Image of Arabs and Interculture Dialogue..Future Visions", on Thursday..."

https://www.kuna.net.kw/ArticleDetails.aspx?id=3267373&language=en

#Metaglossia 

#metaglossia_mundus 

"Spines introduces AI-powered voice cloning feature for audiobook production

 

Venture capitalist Michael Eisenberg, a backer of Spines through Aleph, tested its AI voice cloning on his upcoming book - his wife couldn’t tell it wasn’t him

 

ynet Global | published:12.24.25

 

 

 

 

AI-powered self-publishing platform Spines introduces author voice cloning for audiobooks, expands translation services to seven languages, and grows its author base to more than 6,000 users.

 

 

 

 

The company launched in 2021 as a spinoff of Niv Publishing, Israel's main self-publishing platform. Using AI, the platform automates multiple aspects of publishing, including editing, proofreading, cover design, marketing, and distribution across more than 100 retailers. Authors upload manuscripts and receive published books within three weeks...

 

 

 

 

In addition to book production, authors can now create full-length audiobooks narrated in their own voice by providing 33 minutes of audio samples, which is a significant reduction from the 40-plus hours traditionally required for studio recording. The voice cloning feature builds on the company's existing audiobook service, which now offers more than 300 artificial voice options. The platform has also implemented AI-assisted proofing.

 

 

 

 

"We can create a voice model and do the whole audiobook from that. Our tools can predict where a recording may be at fault, directing where someone can go in and make changes manually. We are now able to save a lot of human labor in creating those audiobooks", says Yehuda Niv, Spines CEO and founder...

 

 

 

 

Venture capitalist Michael Eisenberg, investor at Aleph and one of Spines' backers, tested the technology for his forthcoming book. "He sent it to his friends and he told them, 'What do you think about when you're recording?' They actually didn't know it's an AI," Niv said. "Even his wife couldn't tell the difference."

 

 

 

Beyond audiobooks, Spines has implemented an AI-human hybrid approach to translation services, supporting Spanish, French, German, Italian, Polish, Portuguese, and additional languages. "AI for speed, human for quality, because the translations based on AI are not good. They are not that accurate yet," Niv explained. "So we have a man in the loop who reviews. The translation service represents Spines' effort to help authors double and quadruple their audience potential because the book is in more languages and in more formats," according to Niv.

 

Among those backing the company is Oren Zeev, founder and managing partner of Zeev Ventures and an early investor in Audible. "Back in 2003, I saw the untapped potential of audiobooks with Audible, long before they became popular," Zeev said. "Today, I see a similar transformative power in Spines to reshape the book publishing industry."

 

Looking ahead, Spines is developing a copilot tool to help authors complete manuscripts. "We want to help people to not only publish their book, but also finish writing their manuscript, because a lot of authors are getting stuck," Niv said."

 

https://www.ynetnews.com/tech-and-digital/article/ryftnvyqwe

 

#Metaglossia 

 

#metaglossia_mundus 

"Western Armenian Translation Grant Awarded to Aktokmakyan and Janbazian

This year’s grant covered literary works written in Western Armenian from any period and across all literary genres. Among the submissions received, two works were found equally successful by the judges.

The Israelyan Western Armenian Translation Grant, which aims to ensure more Armenian literature is translated into English and from English into Western Armenian each year, has found its recipients.

This year’s grant covered literary works written in Western Armenian from any period and across all literary genres. Among the submissions received, two works were found equally successful by the judges. In line with IALA’s vision to make Armenian literature available to a broader audience, it was decided to award the grant to two separate works this year.

The International Armenian Literary Alliance (IALA) extended its thanks to all applicants of the 2025 Israelyan Western Armenian Translation Grant and to judges Tamar Marie Boyadjian and Jennifer Manoukian. The grant, which draws a wide range of submissions every year, once again facilitated the evaluation of diverse and ambitious works.

Heranoush Arshagyan’s Lusnyag «Լուսնեակ», translated by Maral Aktokmakyan, and Souren Chekijian’s Half-Drawn «Անաւարտ դիմանկար», translated by Rupen Janbazian, were deemed worthy of the award.

The Winners:
Maral Aktokmakyan: Dr. Maral Aktokmakyan is a scholar, writer, and translator whose work centers on Western Armenian literature and its enduring creative legacy. She contributes to this legacy through her original writing, crafting essays, analysis, and creative works that illuminate overlooked voices and literary traditions. She makes Armenian literature accessible to wider audiences through her translations between Armenian, English, and Turkish, preserving the richness of the original texts. Her research appears in both academic and literary venues, where she examines how literature carries memory, imagination, and identity into new contexts. Through her writing, scholarship, and translation efforts, Dr. Aktokmakyan is committed to expanding the visibility, vitality, and future possibilities of Western Armenian literary art.

Rupen Janbazian: Rupen Janbazian is a writer, editor, and translator from Toronto, currently based in Yerevan. He is the editor of Torontohye, a bilingual Armenian-English community newspaper in Toronto, and the former editor of the Armenian Weekly. Writing in both English and Western Armenian, Janbazian’s work often explores questions of homeland-diaspora, identity, and community life between Canada and Armenia. Janbazian has translated, co-translated, and edited a range of literary works, memoirs, articles, and short fiction. He is currently working on an English translation of his late friend Souren Chekijian’s Western Armenian novel «Անաւարտ դիմանկար», set in Toronto, which examines exile, aging, desire, and the inner world of a Lebanese-Armenian painter in Canada. He lives in Yerevan with his partner Araz, and their dog, Srjeni.

Souren A. Israelyan and the Western Armenian Translation Grant
The 2025 Israelyan Western Armenian and English Translation Grants from the International Armenian Literary Alliance are made possible by a generous donation from Souren A. Israelyan. This fund aims to support the translation of more Armenian literature from and into English.

Souren A. Israelyan has been practicing law since 2003 and founded his own law office in 2008. His firm serves clients who have been seriously injured, handling matters from initial investigation through court proceedings, including trials and appeals.

Souren A. Israelyan also serves on the Governor’s Judicial Screening Committee for the Second Department, on the Attorney Grievance Committee of the First Department, and as a referee for the New York State Commission on Judicial Conduct."
https://www.agos.com.tr/tr/haber/western-armenian-translation-grant-awarded-to-aktokmakyan-and-janbazian-38935
#Metaglossia
#metaglossia_mundus

"The Bosnian-Persian dictionary, which was created in the organization of the Scientific Research Institute “Ibn Sina” and the Faculty of Philosophy of the University of Sarajevo, was presented on Wednesday in Gazi Husrev-bey’s library.

 

One of the authors of the dictionary, professor of Persian language and literature at the Department of Oriental Philology of the Faculty of Philosophy of the University of Sarajevo, Munir Drkić, pointed out that creating the dictionary was an extremely demanding job, especially because it was being translated from Bosnian to Persian.

 

“Such a dictionary is needed by our culture because it connects the Bosnian language with the long lexicographical tradition of the Persian language. This is the first Bosnian-Persian dictionary and one of the capital projects in connecting two lexicographic traditions,” said Drkić.

 

He added that the agreement on the creation of the dictionary was reached in 2011, and the work began in February 2012, and lasted for almost 14 years.

 

The dictionary contains 50,000 entries, along with translations, transcriptions, examples, proverbs and phrases, and was published with the support of the Federal Ministry of Education and Science.

 

“The Persian language, although it comes from a distant geographical area, is typologically similar to the Bosnian language and had a significant influence in the Balkans, especially in the Ottoman period,” emphasized Drkić.

 

President of the Foundation for Iranian Studies of the Islamic Republic of Iran, dr. Ali Akbar Salehi assessed that the Persian language has a special place in the cultural history of Bosnia and Herzegovina.

 

“The Persian language can also represent a bright thread connecting two cultures in the future. Bosnia and Herzegovina, as a link between East and West, occupies a special place in Europe, and the Persian language, one of the pillars of Eastern culture, is spread from China to Europe,” said Salehic, Fena writes.

 

The Bosnian-Persian dictionary is the result of more than 14 years of continuous scientific effort by a group of professors and researchers of the Persian and Bosnian languages. The project was started in 2011 in Sarajevo under the leadership of eminent prof. Ph.D. Namir Karahalilović with the participation of a group of professors and researchers of Persian language and literature.

 

Previously, in 2010, a Persian-Bosnian dictionary was published by the “Ibn Sina” Scientific Research Institute. The Bosnian-Persian dictionary completes this previous Dictionary and represents an additional step in promoting education and research in these two languages.

 

In the introduction to the Dictionary, the respected authors presented the scientific and technical structure of this work and analyzed in detail the history of the Persian language and literature in Bosnia and Herzegovina and its role in the cultural interactions of the two nations.

 

The president of the Academy of Persian Language and Literature IR Iran, dr. Haddad Adel, and the reviewers of the dictionary are prof. Ph.D. Taghi Poornamdarian, prof. Ph.D. Ismail Palić and Prof. Ph.D. Ahmed Zildzic."

https://sarajevotimes.com/connecting-two-traditions-first-bosnian-persian-dictionary-officially-presented/?amp=1

#Metaglossia 

#metaglossia_mundus 

Ghana's Komba people received their complete Bible after 16 years of dedicated translation work. Speaking during the launch event last month, Rev. Dr. John Kwesi Addo Jnr., General Secretary of the Bible Society of Ghana (BSG), emphasized that this Bible will deepen faith while serving as a major repository to preserve the Komba language and culture from extinction.

"This was more than a dedication. It was a cultural event that united the entire community: Christians, Paramount Chiefs, elders, and Muslims, all celebrating 16 years of tireless translation work," BSG noted in a statement.

BSG partnered with the Lutheran Bible Translators to deliver the Komba Bible in the hope that the Bible “will shape lives, strengthen families, and combat moral decay.”

The Komba people live in Ghana's northeast region. Unlike many neighboring groups with centralized chieftaincy structures, the Konkomba traditionally organized themselves without a central ruling authority. Social life centers around lineages, clans, village elders, and local religious and spiritual leaders.

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Historically, their worldview embraced traditional spiritual beliefs: reverence for ancestral spirits, belief in natural spirits inhabiting rivers, trees, and land, plus rituals led by traditional healers or priests.

Many Konkomba have since adopted Christianity, while others follow Islam. Traditional beliefs and practices still influence some communities.

According to Lutheran Bible Translators, Baptist missionaries established the first congregation among the Komba in Namong during the 1950s. In the early 1980s, Lutheran missionaries Tim and Beth Heiney moved to Ghana to serve the Konkomba area.

In 1968, church authorities assigned Reverend Walter Demoss and his wife Helena to plant churches and train local leaders in Northern Ghana. Though called specifically to serve the Moba people, Reverend Demoss also mentored a young Komba man, Reverend Samuel Konlaan.

Rev. Konlaan later voiced concern that the only existing Bible translation remained difficult for his people to understand because of the many dialects within the Komba language.

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After years of preparation, organizers fully launched the New Testament translation effort in 2005 and assembled the team to translate the New Testament. Members included Mr. Elijah Matibin, project coordinator with expertise in Scripture engagement and literacy; Mr. David Federwitz, literacy and Scripture engagement advisor; Rev. Samson Bilafanim, translator; Rev. Emmanuel Mananyina, translator; Mr. James Adongo Wajak, translator; Rev. Nathan Esala, linguist and translation advisor; and Dr. Fabian Dapila, translation consultant.

Lutheran Bible Translators reports that the community played a vital role in the translation, ensuring the work not only conveyed God's Word but addressed the community's needs.

"The translation team sends them a printed copy. In some translation projects, reviewers choose to meet in a group, but the Komba reviewers decided to make their suggestions independently," LBT explained.

On November 1, 2014, the Komba community gathered for a joyful celebration when they finally received the New Testament. Lutheran Bible Translators

On Nov. 1, 2014, the Komba community gathered for a joyful celebration when they finally received the New Testament. Rev. Mananyina expressed his delight: "Reading the Bible has become part of my people. They are reading it day in and day out, and they have taken it upon themselves to do so. They have learned to read, and now they can go out and preach because they can read the Bible, something they were unable to do in the past."

Soon after the dedication, work on the Old Testament translation began in 2015. Mr. Elijah Matibin took on leadership of the project as KOLIBITRAP Coordinator. Lutheran Bible Translators, the Evangelical Lutheran Church of Ghana, KOLIBITRAP, and the Bible Society of Ghana signed a Memorandum of Understanding (MOU) to launch the Old Testament translation effort.

During this period, the team also recorded the New Testament in audio form and integrated it with the text to create a smartphone app. One Way Africa has now produced the full Bible in audio format to enhance Bible engagement.

Earlier on Nov. 2, the Bible Society of Ghana launched the Dagaare Bible after 18 years of work. Today, many Dagaare people, located in North West Ghana, are Catholic or other Christian denominations, while a number also practice Islam.

"The vast grounds of St. Andrew's Cathedral overflowed with people from every corner of the Upper West Region: men, women and children, Reverend Ministers, and the Regional Minister, all eager to witness this historic moment," the society reported.

In a 2023 report, BSG revealed that lack of financial support hinders their work to translate the Bible into numerous languages. The organization estimates that translating a single verse costs $20, bringing the overall cost to complete one language to $622,040 (GH¢7.2 million) over 10 to 15 years.

A new MA Interpreting course at Queen's University is preparing students for the increasing demand for interpreters.

 

"An experienced sign language interpreter has said people like her can experience "emotional whiplash" trying to manage the demands of the role with limited support.

 

 

 

 

Dr Sally Gillespie is the project coordinator of a new MA Interpreting course at Queen's University Belfast (QUB) which is preparing students for the increasing demand for interpreters.

 

 

 

 

There are 44 registered Sign Language Interpreters in Northern Ireland, however, she said this is not reflective of the number of working interpreters.

 

 

 

 

Dr Gillespie said issues with availability can mean they are often called into highly emotional situations at short notice, sometimes moving between a christening and a life-or-death situation in hospital.

 

 

 

 

"Demand has always outstripped supply," Dr Gillespie said.

 

 

 

 

"The opportunity to grow and invest in the next generation of interpreters has always been a struggle."

 

 

 

 

In February, the Sign Language Bill was introduced at Stormont to officially recognise and promote British Sign Language (BSL) and Irish Sign Language (ISL) in Northern Ireland.

 

 

 

 

Funded by the Department for Communities (DfC), the course at QUB was established to address the lack of interpreters in Northern Ireland with the newly-qualified interpreters graduating next year.

 

 

 

 

Caroline Doherty is one of five deaf students taking part in the course

 

Deaf student Caroline Doherty, who is already fluent in both BSL and ISL, wanted to gain a formal qualification after helping friends in the deaf community who were struggling to access services.

 

 

 

 

She said deaf people have an indigenous understanding of the language which they can use to influence and make changes.

 

 

 

 

"We can share our skills, learn from that and learn more about the interpreting profession," she said.

 

 

 

 

The cohort of 17 students is a mix of BSL and ISL users, qualified and aspiring interpreters, as well as deaf and hearing students.

 

 

 

 

Ms Doherty is one of five deaf students taking part in the course.

 

 

 

 

"I can't explain how valuable this is. It's the first course where I have felt equal with my hearing colleagues."

 

 

 

 

Recently, Ms Doherty had a medical appointment that was cancelled four times because there weren't any interpreters available.

 

 

 

 

"I don't feel that's right. I can't live my life like that. I work full time. I contribute. I'm a taxpaying citizen. I should have the same rights as everybody else."

 

 

 

 

Konrad Cheng was inspired to sign up in memory of his aunt

 

Konrad Cheng decided to join the course in memory of his aunt who was deaf and sometimes struggled to access services.

 

 

 

 

"She went her whole life without having proper access to communication," he said.

 

 

 

 

"No one really acknowledged or remembered her. I feel like this is a personal journey in remembering her life."

 

 

 

 

At first, he found the course overwhelming due to the mix of hearing, deaf and Irish Sign Language interpreters, but said it has been a "really great learning process".

 

 

 

 

"I'm learning so much from my peers, from the qualified interpreters. I'm able to go to them and ask how they would do things in their career."

 

 

 

 

Sarah Garvey

 

Sarah Garvey said being a professional interpreter can be an "emotional rollercoaster"

 

Qualified interpreter Sarah Garvey said the profession can be an "emotional roller coaster".

 

 

 

 

"Not having enough numbers means that interpreters take on too many jobs or are in situations where there's no support," she said.

 

 

 

 

There were eight people in Ms Garvey's class when she graduated from Trinity College Dublin in 2014, of these she said only four are working in the field.

 

 

 

 

"There's a lot of different experiences, opportunities, and perspectives, but I hope as a cohort we'll be able to make a difference for the community going forward."

 

 

 

 

Communities minister introduces bill in sign language

 

Hospital staff ask deaf couple, 'What is a BSL interpreter?'

 

Sign language bill and https://www.bbc.com/news/articles/c7vm6v6e02go interpreters planned."

 

https://www.bbc.com/news/articles/c7vm6v6e02go

 

#Metaglossia 

 

#metaglossia_mundus 

A federal investigator warned Maine officials about possible interpreter fraud schemes in a 2020 report that has not been disclosed until now. The findings come on the heels of fraud allegations against a major health care provider serving immigrants.

 

"...

 

In the last 10 years, providers filed more than 45,000 interpreter claims, totaling more than $41.4 million. Half of that money went to only a few providers. The BDN contacted the top 10 providers and asked if they had ever been contacted by federal law enforcement. Only two responded, with one of them saying they had not. (The BDN is not naming that provider because it has not been charged with a crime.)

 

The other, Gateway, said through a lawyer that it also had not been contacted in the last 10 years by federal law enforcement. The audit that prompted state officials to pause MaineCare payments to the company on Tuesday began in early 2023 and looked at claims submitted between 2021 and 2022, according to a notice of violation.

 

Prior to the announcement that the organization’s MaineCare payments had been suspended, the provider’s lawyer, Pawel Bincyzk, denied allegations of fraud or being aware of Pellerin’s report.

 

“Gateway stands by its previous statements on this issue and will continue to cooperate with the state as it has in the past,” Bincyzk said..."

 

https://www.bangordailynews.com/2025/12/24/mainefocus/mainefocus-government/maine-interpreter-fraud-warning-joam40zk0w/

 

 

#Metaglossia 

 

#metaglossia_mundus 

"The fourth "Yunshan Cup" International Remote Interpreting Contest concluded on December 20 at Guangdong University of Foreign Studies (GDUFS), bringing together interpreters from around the world to translate local stories from Guangdong for international audiences.

 

More than 4,500 interpreters from China and overseas signed up for this year's competition. After multiple rounds, 251 contestants reached the finals, competing in 16 languages including English, French, Spanish, Russian, Japanese, and Portuguese. The finals were livestreamed and watched by tens of thousands of viewers online.

 

The competition focused on translating local stories from Guangdong for international audiences. The source materials were based on actual locations and cases from different cities, covering topics such as cultural heritage, environmental protection, industry, technological innovation, and everyday local life.

 

Contestants introduce Guangdong

 

Liu Jianda, Vice President of GDUFS, said the competition's remote format allowed young interpreters from 16 language backgrounds to compete on the same platform, making it an effective way to present China's stories to the world.

 

Guest speeches at the finals also sparked discussions about the future of the profession as artificial intelligence reshapes the language industry. Xing Yutang, Vice President of the Academy of Translation and Interpretation of China International Communications Group, stated that while AI tools are advancing rapidly, high-end interpreters remain irreplaceable, with their value more pronounced and demand more urgent than ever.

 

This view was echoed by Professor Wallace Chen Ruiqing of the Middlebury Institute of International Studies at Monterey, who argued that technology should support human interpreters, not replace them.

 

Sylvia Kadenyi Amisi, President of the International Association of Conference Interpreters, added that interpreters are not just language professionals but also cultural communicators, stressing that judgment, empathy, and cultural understanding remain essential to the profession, even as technology evolves.

 

Reporter | Chen Siyuan"

https://www.newsgd.com/m/node_99363c4f3b/bb0a60ff09.shtml

#Metaglossia 

#metaglossia_mundus 

À la CAN 2025 au Maroc, de sérieux problèmes de traduction sont constatés lors des conférences de presse.

L’utilisation d’une application de traduction inefficace et mal communiquée aux journalistes entraîne une mauvaise compréhension des échanges.

Cette situation complique le travail des médias et révèle un écart entre les ambitions annoncées pour l’événement et les réalités de son organisation sur le terrain...

Cf. 👇🏿👇🏿👇🏿
https://www.afrikipresse.fr/article/can-2025-au-maroc-les-coulisses-dune-organisation-difficile-pour-la-presse

"Translating Ecologies of Thought: The Digital Archive of Indigenous Language Persistence (DAILP)

22 January 2026 15:30 to 16:30

 

Online

 

Part of Computational Humanities Research Group Seminar Series

 

 

The Digital Archive of Indigenous Language Persistence (DAILP) provides a reading and writing ecology for Indigenous language practice and documentation. DAILP offers a reading and translation interface that gives indigenous peoples purpose, audience, intuitive means, and opportunity to to continue practicing their languages. The DAILP translation interface allows teams to translate language documents, audio files, and videos in archives and libraries. The translations entered into DAILP are then displayed in digital edited collections, which deepen language documentation and and encourage secondary scholarship. After a brief introduction to DAILP’s reading and writing ecologies, I will introduce DAILP’s GitHub site to share code, workflows, and technical documentation driving the reading and translation interfaces. DAILP supports the persistence and documentation of indigenous ecologies of thought.

 

This is an online event; the link will be communicated upon registration.

 

Speaker:

Ellen Cushman is Dean’s Professor of Civic Sustainability in the Department of English at Northeastern University and Co-Director of NULab for Digital Humanities and Computational Social Sciences. A citizen of the Cherokee Nation, she is project leader of the Digital Archive for Indigenous Language Persistence. Her research explores how people use language and literacy to create and endure change. DAILP has received generous support from the National Archives, the National Endowment for the Humanities, the Henry K. Luce Foundation, and the Mellon Foundation.

 

barbara.mcgillivray@kcl.ac.uk"

 

https://www.kcl.ac.uk/events/translating-ecologies-of-thought-the-digital-archive-of-indigenous-language-persistence-dailp

#Metaglossia 

#metaglossia_mundus