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Nearly a million people with a hearing disability in the United States do not have accessible severe-weather information from their local broadcast meteorologists Yesterday at 12:10 p.m. EDT CORRECTION An earlier version of this article misidentified Burglund as Burgland. The article has been corrected. One morning in June 2000, Tara Burglund was driving through a thunderstorm on her way to work just north of Sioux City, Iowa. She could see the dark clouds looming overhead and feel the 74 mph winds trying to roll her car as she pressed on the brakes. But she couldn’t hear the cracks of thunder or the urgency of the severe weather alerts. While she followed her instincts to pull over into a parking lot, she didn’t know what was going on. Moments later, a giant tree fell nearby, she said. If she had stayed on the road, she realized, she would have been risking her life. Severe weather is one of the main reasons people tune in to local news stations. Broadcast meteorologists are able to share minute-to-minute details such as location, timing and storm tracks. Yet Burglund — and nearly 1 million other people in the United States — don’t get the same weather information most people rely on their local broadcast meteorologists to provide. “I rely on my family to interpret when there is bad weather, and when they are not home I can barely tell what is going on,” said Burglund. “Having access to the same safety as others would help so much.” The National Weather Service has made efforts in recent years to better reach those who are deaf or hard of hearing. Weather radios are available with strobe lights or vibrating alert features for emergencies. Many cities offer storm spotter classes in American Sign Language (ASL). And national catchphrases such as “when thunder roars, go indoors” have been adapted to “see a flash, dash inside.” Weather Service meteorologist Trevor Boucher says this phrasing and imagery can benefit the hearing and deaf community alike. But there is still a critical gap when it comes to the “nowcasting” provided on local television. ASL is the primary language for more than 500,000 Americans, and unfortunately, it’s not a language that many broadcast meteorologists are familiar with, although there are some examples. Brek Bolton, a meteorologist at Fox 13 in Salt Lake City, has been using ASL on social media for years. In the 2010s, meteorologist Robert Gauthreaux III delivered ASL forecasts for the Baton Rouge area. In any case, the list is short, but Vivian Rennie, a meteorologist at KSBY television station in San Luis Obispo, Calif., is trying to make it easier for broadcast meteorologists to reach the community — although she’s not fluent in ASL. “Right at the very beginning of covid, I was watching all of the press conferences and covering them,” said Rennie, who at the time was a meteorologist and reporter in Burglund’s hometown of Sioux City. She noticed many ASL interpreters on camera in the news briefings. “That was the first time I think a lot of us had seen interpreters really commonly.” She contacted local interpreter Dawn Habhab to talk about the importance of using ASL when communicating coronavirus safety updates and was put in touch with Burglund, the treasurer for the Sioux City Association of the Deaf and a representative of the deaf community. Their conversations initially were about accessibility in general, but weather naturally came into the picture. Rennie wanted to know that Burglund would be safe in the instance of severe weather, and she took that responsibility personally. She asked Burglund to collaborate with her by sharing a few weather words on camera in ASL. “I felt humble that she reached out to me in doing a presentation on ASL sign language for weather forecasts. I thought it was a great idea!” Burglund wrote. Before the next big snowstorm of the season, Rennie, Burglund and Habhab threw together a quick video demonstrating weather signs. The video breaks down 25 key words and phrases to communicate dangerous weather situations using ASL. Words such as tornado, winds and emergency, as well as phrases such as “it’s not safe to drive now” are included. The video also demonstrates signs for different expiration times and an all-clear for when “the storm has passed.” Rennie shared the video with a private group of meteorologists on Facebook, hoping to help get the word out to every place that the storm might affect. “Even if you don’t know ASL, if you don’t ever plan on knowing ASL, if you don’t know a single person who’s deaf … you can do this,” said Rennie, who wants to incorporate ASL into as many local television markets as possible. “There’s no reason why any single met [meteorologist] in the United States couldn’t do this,” she said. After sharing the instructional video, Rennie was invited to present on the use of ASL in weather broadcasts at the annual American Meteorological Society conference. Mikayla Smith, a meteorology student at the University of Oklahoma and freelancer at KXII News 12 in Sherman, Tex., saw Rennie’s presentation. Smith started learning ASL in seventh grade, but she had never considered using it in her weather forecasts until that moment. “I was like, oh my gosh, this is amazing, I can do so much with this!” she said. Meteorologist Vivian Rennie presents on the use of ASL in weather broadcasts at the annual American Meteorological Society (AMS) conference (Vivian Rennie) About a week later, Smith put her ASL skills to the test as a winter storm was about to hit Oklahoma. She used spoken English and signs to record a video forecast for social media. She posted her video the evening of Feb. 1, and it went viral within hours. “It even went viral on LinkedIn. … I didn’t know that was possible,” she said. Smith and Rennie have received widely positive responses. Only five minutes after Rennie’s first broadcast using ASL to communicate a possible tornado, she started receiving responses. “I had an email in my inbox that was like, ‘Thank you so much! I’m not deaf but my dad is, and I called him through our video phone and told him to turn on your guys’ channel,’ ” Rennie said. She had dozens of emails and calls from family members after the first few days. “I didn’t realize how big of a population there was just in my area,” Rennie said. When Smith shared a video with signed instructions on how to measure snow, she received a video from a deaf man signing to her in his backyard. “He was showing the snow at his house, and that was super cool for me. … He wasn’t speaking at all, but I could still communicate with him,” she said. Amid the positivity, Smith has received criticism for directly signing her spoken English words, rather than translating to a correct form of ASL. “In the future, I’m going to make videos that maybe I have someone else’s voice, or maybe I don’t voice [at all] and I just sign in ASL,” she said. She wants to work on becoming more fluent but says she is not trying to fill the role of a trained interpreter. Others have also experienced similar feedback on representation. “A very small handful of people in the community were actually upset because I wasn’t deaf myself,” said Gauthreaux about his experience in the past. “They preferred to see an actual deaf meteorologist report the weather. Hopefully that time will come.” Burglund said she would love to see interpreters alongside meteorologists during severe weather coverage. “Some deaf people have low English grammar. Some deaf people have bad eyes that can’t read closed captions very well,” she said. Closed captioning also doesn’t always translate well, since English and ASL are two different languages. Not to mention the pixelated feed or the fact that meteorologists are ad-libbing; so closed captioning is often different from what’s being said on air. “Hearing people don’t know … how important the necessities are to the deaf communities. We only want [equally] effective communication accessibility,” Burglund wrote. “I hope that hearing people would just listen to us, the deaf community, for our accessibility needs.” Rachael Kaye is a meteorologist in Phoenix. She received her undergraduate degree from the University of Maryland and her master’s degree from Mississippi State. She has worked as a broadcaster in central Illinois, Milwaukee, Wisconsin and D.C. and has storm-chased across much of the country. Her passion is making science and the natural world accessible to people of all ages and backgrounds.
AUSTIN (KXAN) — Joel Barish got a frantic video call from his wife Friday night. “I saw ambulances, and I wasn’t sure what was going in,” he told us through an ASL interpreter with Communication by Hand, LLC. His wife was near the Holla Mode food truck on Barton Springs Road when a car crashed through a group of people outside. Barish said his wife, who is also deaf, did not have to go to the hospital, but people fell on top of her. Barish said his wife just began working for Sorensen, a communication device company based in Salt Lake City. The company said 10 of its employees, who were in Austin for a conference for the Deaf community, were injured. Austin-Travis County EMS said several people are hurt after a vehicle reportedly crashed into a food truck and a group of … Read More “Austin is one of the best places for the Deaf,” said Barish, but he added he was surprised and frustrated to not see an ASL interpreter on scene Friday. He said there was an Austin Police officer there who could sign but not an official interpreter. “The officer was pretty good at expression, but they had trouble receiving what we were saying,” he said. “Everything was dark, the lights were going, and the deaf survivors were shaking and sometimes going fast. When victim services came, they had counseling for the victims, but they were writing and trying to have everybody be patient.” The Austin Police Department directed us to submit a public information request for answers to our specific questions about ASL resources at the crash, but APD told us there are officers who are ASL-qualified. Per APD policy, ASL interpreters are “available to respond to scene upon request.” The CEO for Communication by Hand, LLC said Austin’s first responders are typically very responsive with getting interpreters to incidents. Barish said he and his wife are still shaken by Friday’s crash and hope deaf people in similar situations have more immediate access to interpreters. “In the moment, victims are scared. Their minds aren’t working as well as they should. Their minds can’t work in the same capacity. They’re scared and uncomfortable,” he said. Austin-Travis County EMS said its 911 call center receives calls from deaf patients through a third-party interpretation service, and there are also options to text 911 in an emergency. ATCEMS said it works to continue such services to interpret for responders on scene. If that method becomes unavailable, medics in the field will write on a piece of paper or type messages on a cell phone, the agency told KXAN in an email.
Cheikh Anta Diop, un pur wolof de Diourbel (Sénégal), avait été surnommé le dernier pharaon, probablement parce qu’il avait fait des recherches sur l’Égypte pharaonique mais également parce que ses connaissances étaient aussi impressionnantes que les pyramides construites par les pharaons. Des connaissances qu’il avait acquises en étudiant la physique nucléaire, la chimie, l’histoire, l’anthropologie, la linguistique, la philosophie. Cette formation pluridisciplinaire lui semblait d’autant plus nécessaire qu’il estimait, comme Jean Pic de la Mirandole, savant italien du 15e siècle, que considérer un sujet sous plusieurs angles permettait de mieux l’appréhender. Sa position sur les langues négro-africaines Diop refusait que les langues africaines soient appelées dialectes, mot qui a une connotation dépréciative. Il pensait qu’on pouvait étudier et écrire dans ces langues, qu’on pouvait même enseigner les mathématiques, la physique, la chimie dans ces langues. Bref, Cheikh Anta Diop craignait que les langues du colonisateur ne mangent nos langues et ne les fassent disparaître, phénomène que le linguiste français Louis-Jean Calvet a bien analysé à travers le concept de “glottophagie” (cf. ‘Linguistique et colonialisme’, Paris, Payot, 1974). Pour le savant sénégalais, l’Organisation internationale de la francophonie (OIF) participait de cette absorption des langues africaines par le français. Pour mémoire, l’OIF a pour ancêtre l’Agence de coopération culturelle et technique créée en 1970 par Léopold Sédar Senghor (Sénégal), Habib Bourguiba (Tunisie), Hamani Diori (Niger) et le prince Norodom Sihanouk (Cambodge). Rapports avec Senghor: Le moins que l’on puisse affirmer, c’est qu’ils étaient exécrables. Diop et Senghor étaient des ennemis intimes comme le sont la France et le Royaume uni. Le premier voyait le second comme un aliéné. Le vocable latin “alienus”, d’où est tiré l’adjectif “aliéné”, signifie “qui appartient à autrui”. Dans l’entendement de Diop, Senghor, bien qu’ayant vu le jour et grandi en Afrique, appartenait à la France, travaillait pour elle, lui était soumis, en était un valet car à quoi reconnaît-on les aliénés ? Au fait qu’ils aiment avoir des châteaux et comptes bancaires en France, y passer leurs vacances, s’y soigner avec leur famille et y scolariser leur progéniture, au fait de croire que seul le Blanc est détenteur du beau, du bien et de la raison. Diop, qui abhorrait viscéralement l’aliénation, ne pouvait qu’être en désaccord avec la formule senghorienne selon laquelle “l’émotion est nègre comme la raison est hellène”. Diop trouvait la formule à la fois ridicule et contraire à la vérité car, pour lui, tout être humain est pourvu de raison et d’émotion. C’était aussi l’avis de Marcien Towa dans ‘Léopold Sédar Senghor : négritude ou servitude ?’ (Yaoundé, Cle, 1971), de Stanislas Adotevi dans ‘Négritude et négrologues’ (Paris, Union générale d’Éditions, 1972), de Mongo Beti et de Wole Soyinka qui estimait que les Africains colonisés par la France parlaient trop sans agir alors que “le tigre ne proclame pas sa tigritiude mais bondit sur sa proie et la dévore”. Comme chef de l’État, Senghor mena la vie dure à Cheikh Anta Diop en le faisant séjourner pendant un mois à la prison de Diourbel en 1962, puis en lui interdisant d’enseigner à l’université de Dakar. C’est Abdou Diouf qui lèvera cette stupide interdiction. Le successeur de Senghor ira encore plus loin en donnant le nom de Cheikh Anta Diop à l’université de Dakar. Pourquoi Senghor fit-il toutes ces vacheries à Diop ? Deux explications sont avancées. Selon la première, Senghor était jaloux du doctorat de Cheikh Anta Diop. En effet, Senghor n’avait que l’agrégation de grammaire qui permet d’enseigner au lycée. Diop, lui, avait soutenu, à la Sorbonne, le 9 janvier 1960, une thèse sur “De l’antiquité nègre égyptienne aux problèmes culturels de l’Afrique noire d’aujourd’hui”. La thèse reposait sur 3 grandes idées (l’Égypte antique est une civilisation noire ; cette civilisation existe avant toutes les autres ; il y a une parenté entre l’égyptien et les langues négro-africaines) et avait été préparée sous la direction de Marcel Griaule, anthropologue et auteur de ‘Dieu d’eau. Entretiens avec Ogotemmêli’ (1948). C’est 9 ans plus tôt que Diop aurait dû défendre cette thèse.
Malheureusement, les esprits en Europe n’étaient pas encore prêts à entendre une vérité qui battait en brèche tout ce qui avait été écrit jusque-là sur l’origine de l’Égypte antique. Presque tous les étudiants anticolonialistes de France avaient tenu à assister à cette soutenance qui dura 7 heures. Diop reçut la mention honorable. Dans le système français, il faut avoir obtenu la mention “très honorable” pour être recruté dans une université. La mention “honorable” ne correspondait pas à la vraie valeur de Diop. Elle lui fut décernée, uniquement parce qu’on voulait l’empêcher d’enseigner dans les universités françaises et africaines où il pourrait ouvrir les yeux de la jeunesse africaine. La deuxième explication, c’est que, à cette époque, une grande partie de l’intelligentsia africaine était avec Diop, le préférait à Senghor, se reconnaissait dans ses idées, pensait qu’il défendait mieux les intérêts de l’Afrique que Senghor. Diop a créé successivement le Bloc des masses sénégalaises (1961), le Front national sénégalais (1963) et le Rassemblement national démocratique (1976). Avait-il pris une bonne décision ou bien devait-il rester loin de la politique pour continuer à incarner “la liberté à l’égard des pouvoirs, la critique des idées reçues, la démolition des alternatives simplistes, la restitution de la complexité des problèmes” (cf. Pierre Bourdieu, ‘Contre-feux’, Paris, Liber/Raison d’Agir, 1998, pp. 105-107) ? Pour Bourdieu, il faut “oser s’aventurer dans le champ politique pour le subvertir, au risque de s’y piéger et de s’y perdre car refuser de courir ce risque reviendrait à refuser l’incertitude du pari et à s’arroger une position confortable de surplomb scientifique” Or, ajoute le sociologue français, “en se drapant dans la pureté du savoir et en abandonnant à d’autres la charge de l’impureté politique, on aboutit paradoxalement à renforcer le monopole des professionnels de la chose publique” (cf. ‘Le Monde diplomatique’ de février 2002). L’apport de Cheikh Anta Diop Diop contribua à l’élaboration d’une conscience africaine décomplexée. Il a redonné de la fierté au Noir qui, aux dires de certains théoriciens occidentaux (Voltaire, Hegel, Gobineau, Hume, Lévy-Bruhl), n’avait rien inventé, ne possédait ni écriture, ni histoire alors que les travaux de Diop ont montré que les Bamouns (Cameroun) et les Éthiopiens, entre autres, avaient leur écriture avant l’arrivée des Blancs en Afrique, alors que les grands penseurs et savants grecs (Thalès, Pythagore, Anaxagore, Anaximandre, Héraclite, Solon, Platon…) étaient venus s’instruire en Égypte, alors qu’une grande université était fréquentée par 25 000 étudiants à Tombouctou (Mali) au 15e siècle. Avec Joseph Ki-Zerbo, Djibril Tamsir Niane, Sékéné Mody Cissoko et d’autres Africains, Cheikh Anta Diop participa à la rédaction de l’Histoire générale de l’Afrique sous l’égide de l’UNESCO dirigée alors par Ahmadou-Mahtar M’Bow. Il fut le premier à poser le problème du développement industriel du continent dans un article paru dans le No 5 (décembre 1955-janvier 1956) de la revue ‘Présence Africaine’ d’Alioune Diop sous le titre “Alerte sous les tropiques”. Il a écrit ‘L’unité culturelle de l’Afrique noire’ (1959), ‘L’Afrique noire précoloniale’ (1960), ‘Antériorité des civilisations nègres: mythe ou vérité historique ?’ (1967), ‘Civilisation ou barbarie’ (1981). Mais son livre le plus audacieux reste incontestablement ‘Nations nègres et culture’ (1954) qui parle d’un État fédéral continental africain, de l’origine africaine et négroïde de l’humanité, de l’origine nègre de la civilisation égypto-nubienne, des grands courants migratoires, de la formation des ethnies africaines, etc. Panafricaniste dans l’âme, comme le montrent ses travaux et les noms de ses 4 enfants (Samory Candace, Diomo Kenyatta, Massamba Sassoum et Cheikh M’Backé), Diop décède le 7 février 1986 à l’âge de 63 ans. En 1966, à Dakar, le premier festival des Arts nègres l’avait salué comme l’écrivain ayant exercé la plus grande influence sur la pensée nègre du XXe siècle. Son message à la jeunesse africaine se trouve dans une conférence mémorable prononcée à Niamey (Niger) deux ans avant sa mort. En voici un extrait : “Le mal que l’occupant nous a fait n’est pas encore guéri, voilà le fond du problème. L’aliénation culturelle finit par être partie intégrante de notre substance, de notre âme et, quand on croit s’en être débarrassé, on ne l’a pas encore fait complètement… Formez-vous, armez-vous de sciences jusqu’aux dents, d’esprit critique et d’objectivité et arrachez votre patrimoine culturel.” Jean-Claude DJEREKE
Conférence Internationale de la CIUTI 2022
Le rôle de la traduction et l’interprétation dans la société et la citoyenneté : interculturalité, accès à l’information, services publics et égalité UNIVERSITÉ PÉRUVIENNE DES SCIENCES APPLIQUÉES à l'honneur d’annoncer que la Conférence Internationale de la CIUTI aura lieu pour la première fois à Lima et en Amérique Latine en 2022. La CIUTI réuni un ensemble d’université importantes pour son excellence dans la recherche et la formation en traduction et en interprétation. Appel à contributions Les processus nationaux et régionaux visant à garantir l'accès à l'information et autres services publics intègrent la traduction et l'interprétation comme instruments promouvant les droits des citoyens. Les efforts de l'État pour lutter contre la marginalisation et la pauvreté et protéger les droits fondamentaux continuent d'être secoués par des tensions constantes entre les citoyens, qu'il s'agisse de personnes valides ou handicapées, et leurs activités économiques, car ils cherchent également à accéder à l'information et aux services publics tout en revendiquant l'égalité sous toutes ses formes. Dans tous ces scénarios, les langues, les services de traduction et d'interprétation sont fondamentaux pour la promotion des droits humains, même s'ils s’avèrent être une source potentielle d'inégalité.
Depuis plus de 18 mois, nos collaborateurs et collaboratrices n’ont pas ménagé leurs efforts pour assurer la qualité et la variété des activités de la faculté, en dépit des rebondissements à répétition auxquels nous avons dû faire face depuis l’apparition de la pandémie. C’est ainsi que vous retrouverez, dans ce numéro des conférences en présentiel, hybrides ou virtuelles, un séminaire de formation, des projets de recherche ou encore des publications scientifiques et dans les médias. Un entretien avec la Professeure Annarita Felici y figure également, pour son projet de recherche CHEU-LEX, qui se situe à la croisée de la traduction juridique et institutionnelle et de la méthodologie des corpus. L’évolution de la pandémie en Suisse étant plutôt favorable, l’UNIGE a pu entamer le semestre de printemps en présentiel, dans la continuité du semestre précédent. Vous verrez, en parcourant notre publication, que de nombreuses activités, conférences et enseignements ont pu avoir lieu normalement. Dans ce numéro, nous donnons la parole à la Professeure Valérie Dullion pour la présentation d'un nouveau projet de recherche qu'elle codirige. Il est consacré à l’histoire des politiques de traduction à l’échelon des villes, en Belgique et en Suisse. Notre e-bulletin propose aussi un aperçu de nos nouvelles publications, des échos dans les médias ainsi que des prix qui ont récemment distingué notre faculté. Lire la suite du mot du décanat. À VENIR À vos agendas : le colloque international du centre Transius, un atelier de traduction de polars humoristiques, une conférence sur les aspects socio-économiques de la traduction littéraire, et le colloque « Traductologie de plein champ » sont tous prévus pour les mois qui viennent. Découvrir la section À venir. ENTRETIEN Dans ce numéro, nous donnons la parole à la Professeure Valérie Dullion, spécialisée en traduction juridique et institutionnelle ainsi qu’en histoire de la traduction. Elle nous présente un nouveau projet de recherche qu'elle codirige. Intitulé « Lieux de traduction », il est consacré à l’histoire des politiques de traduction à l’échelon des villes, en Belgique et en Suisse. EntretiensLire l'intégralité de l'entretien. ÉVÉNEMENTS Notre section Événements vous présente les conférences internationales, en présentiel, hybrides ou virtuelles, auxquelles ont participé nos chercheurs et chercheuses, le Midi Égalité de la FTI ainsi qu’un écho médiatique sur les anglicismes. En savoir plus sur nos événements. ENSEIGNEMENTS RECHERCHE Cette section inclut les publications récentes de nos collaborateurs et collaboratrices ainsi que des projets de recherche. PRIX ET DISTINCTIONS VIE À LA FTI Trouvez dans cette section le vernissage du roman graphique traduit « Annemarie », ainsi que quelques informations sur la vie à la Faculté. Découvrir la section Vie à la FTI.
Fear is, in reality, shame in disguise. Public speaking and influential leadership coach specializing in emotional intelligence and communications | Dooit | LinkedIn. GETTY So much has been said about the fear of public speaking. However, little or nothing has been said about the underlying emotion that keeps you away from showing up and becoming the influential leader you ought to be. If you worry that your speech won’t be exciting or clear enough before delivering a presentation at a conference, you are not alone. Every year I work with dozens of C-level executives, helping them craft and prepare for that perfect speech they need to give. They start by second-guessing themselves as speakers and, usually, being so anxious about it they can’t make up their minds on how to say what they want to say. They all face the same fear you feel, and they end up falling in love with public speaking, so trust the process I am about to share with you. It’s Not Exactly Fear The fear of public speaking is something many of us have experienced, and it’s important to understand that fear is, in reality, shame in disguise. Shame arises when you believe others can look down upon you. When we feel shame, we feel threatened, and our self-confidence disappears. When speaking in public or making a presentation, shame can make us feel incompetent and unable to capture an audience's attention. MORE FOR YOU Empathy Is The Most Important Leadership Skill According To Research Why U.S. Talent Shortages Are At A 10-Year High You Probably Need More Friends—Here’s How To Make Them To be an outstanding public speaker, it’s vital to overcome the shame that may follow you to the podium. The following tips will help you shed those misgivings and deliver your speech with confidence and expertise. The Truth About Body Language Our bodies express what our hearts feel. Thus, when preparing for a presentation, your focus should be working on emotions, not on practicing body postures. Body language isn’t something you can think about when giving a presentation, as your thought process is focused on what you’re saying. Trying to do both can confuse you and make you lose your train of thought. The best technique I use with my clients to work on emotions before taking the stage—one that works 100% of the time—is to accelerate the heart rate by jumping, dancing or breathing in four times very fast. When you alter your heart rate, your body will produce endorphins immediately. You’ll get what’s known as the “runner’s high,” a euphoric state where there is no fear, no shame. Thus, altering your heart rate just for a minute or two works like magic, and the energy you’ve produced will follow you onto the stage. Your audience will tap into that energy, and they’ll be more engaged with the message you’re relaying. What if your presentation isn’t about motivation but about introducing a new product? How do you bring yourself to be calm so you can reveal the mystery? Visualize and meditate. Everything that exists is first created in our minds. From a chair to a speech, we make the experience first in our minds. Visualize your words, pauses and your audience's reaction. Meditate so you can calm your mind to bring in that mystery. Prepare yourself emotionally, and you will not have to worry about your body language. It’s Not About You: Be Generous Versus Egocentric The key to an outstanding presentation is in this very first step. When preparing for a presentation, don’t start by thinking about what you have to say but what your audience needs to hear, learn and experience. Be generous versus egocentric, and shame will disappear. First, think about what they need from you, and then create a message that will be of value to them. It cannot be the other way around. Get under your audience’s skin. Understand their fears, goals and why they’re there to listen to you. You’re on stage for them, and your goal is to take them on a journey to where they’d like to be. When your presentation is about your audience and not yourself, that’s when the magic happens. When the magic happens, the audience responds. (To learn how to structure your presentation, read my article on how to amp up your presentation game.) Motivate Your Audience To Act Motivation comes from the Latin word “movere,” which means to move, to act. The objective of your presentation is to motivate your audience to take some type of action. Action is preceded by emotion, and a thought precedes emotion. For your audience to act, you need to ask what your main message needs to be to trigger the right thought, which will generate the emotion that will drive your audience to your desired action. Perhaps your goal is for the audience to think differently about a given topic. Maybe you want them to work an extra day. Whatever your desired outcome might be, by carefully crafting your words, you can trigger the thought that will trigger the emotion to prompt the action. Forbes Coaches Council is an invitation-only community for leading business and career coaches. Do I qualify? Public speaking and influential leadership coach specializing in emotional intelligence and communications | Dooit | LinkedIn. Read Mariana Ferrari's full executive profile here.
CAMELIA KIRK APRIL 11, 2022 A few months ago, in an intervention by the Guinean writer Tony Cheka, who advocated the increased circulation of cultural goods within the CPLP space, I heard this phrase: “You cannot love what you do not know.” It’s a much more inspiring way of saying what I’ve been trying to get my students to understand for decades that I can say: Ignorance is the mother of all prejudices. The International Day of Roma Communities is celebrated on 8 April (International Roma Day), which was created in 1971 by the First World Roma Congress (Orpington, UK) and later recognized by the United Nations, with the aim of celebrating Roma culture and promoting recognition of the problems faced by this people in various countries. The first conference was attended by participants from 29 countries. The ninth conference was held in Riga, Latvia, in 2015, with participants from 25 countries. Little or nothing is known about the history, language and culture of the Roma communities and this ignorance is the main source of the deep-rooted prejudices in our society regarding the members of this ethnic group. The Roma people hail from the north of the Indian subcontinent, mainly from the regions of Rajasthan, Haryana and Punjab, and would arrive in Eastern Europe around the 14th century. The Roma language is considered a macro language, i.e. a group of several closely related languages that are considered a single language, in this case for ethnic and cultural reasons. It is part of the Indo-European language family, like most European languages, and belongs to the branch of Indo-Aryan, Indo- or Indic languages, which also includes, for example, Sanskrit, Indic, Gujarat. , Urdu or Konkani, the latter is spoken in Goa. The distant history of the Romani language is not fully documented and the foundation of genealogy stems primarily from comparative linguistics studies that characterized language research in eighteenth-century Europe. The first language certificate from 1542. See also Brazil is 68th in the world ranking and fourth in total doses Taking into account the great geographical spread of the Romani people (especially from the Balkans to the rest of Europe, starting from the fourteenth century and throughout the following centuries), it is natural that the Romani language has a deep dialectal diversity, while maintaining, however, specific grammatical characteristics. One of the classifications of Romani dialects is the classification adopted by him Ethnologywhich are considered to be three main groups, the Balkan dialects, the northern dialects (covering vast areas of northern and central Europe) and the Vlaxe dialects (mainly spoken in areas of southeastern Europe, including Greece, Bulgaria, Romania, Ukraine or Albania). In 2015, UNESCO established the 5th of November as International Roma Day, as a way to promote the language, culture and study of the Roma people and the well-being of the Roma people. Kalo, the language spoken by Roma communities in the Iberian Peninsula, is a mixed language, known as Para Romani in Romani linguistics. The presence of Catalan, Galician, Spanish and Portuguese varieties is considered. Indeed, ignorance is a very sad state, not least because knowledge is power. The saddest (and unacceptable and disgusting) is to use the ignorance of others to bolster his power, inciting prejudice, discrimination and intolerance. So let us fight, every day of our lives, against ignorance and against those who base their power on it. Professor and researcher coordinator of the Portuguese language portal “Friendly zombie guru. Avid pop culture scholar. Freelance travel geek. Wannabe troublemaker. Coffee specialist.”
The University of North Florida, College of Education and Human Services, invites applications for a full-time, tenure-track faculty position as an Assistant or Associate Professor in the ASL/English Interpreting program, beginning Spring Semester 2023 (contract begins December 21, 2022). The Interpreting Program offers both undergraduate and graduate degrees with concentrations in community interpreting, educational interpreting, interpreting pedagogy and general practitioner. Responsibilities:
This position requires teaching a variety of courses in both the graduate and undergraduate program via face-to-face, blended, and fully online modalities for a well-established ASL/English Interpreter Education Program. In addition to teaching, faculty are expected to design online, blended, and traditional courses, advise graduate students, engage in empirical research, work collaboratively with other faculty to revise and develop curricula in accordance with the standards of the Commission on Collegiate Interpreter Education, participate in recruitment efforts, and demonstrate a commitment to both institutional and community service. Requirements:
• Earned doctorate in Interpreting, Linguistics, Adult Learning, Education, Curriculum and Instruction, Deaf Education, or a related field
• Experience teaching online or blended courses
• Current interpreting experience
• College/university teaching experience in ASL/English Interpreting
• Evidence of a research agenda and scholarly productivity
• Interpreter Certification (RID, AVLIC/CASLI, NAD IV-V) or experience as a consumer of interpreting services as a native user of ASL Preferred Qualifications
• Multiple RID certifications
• Outcomes-based program assessment experience
• Full-time university teaching experience in ASL/English Interpreting
• Experience with, and commitment to, working with diverse populations
• Expertise in curriculum design and program development
• Experience designing and delivering online and blended courses
• Experience working with, and teaching courses in, DeafBlind interpreting
• Ability to design and deliver online and blended courses
• Leadership experience
• Undergrad AND grad teaching experience
• Experience with Federal grant awards and management Application:
Details are available at https://www.unfjobs.org/postings/19509 – Position #318830 The salary is $65,000 – $75,000 based on experience. Dates:
Application review date is May 31, 2022 and the position will remain open until filled. Questions may be directed to Dr. Len Roberson, Program Director and Search Committee Chair at len.roberson@unf.edu .
For two years now, the global pandemic of Covid-19 has been lived as a global phenomenon that has drawn in not only international institutions such as WHO, the UN, the EU, but also has necessitated the application of both general and local interventions. This conference explores the debates and discussions on the ways the Covid-19 pandemic was lived, dealt with, and mitigated by various cultures and languages. The Language of Covid Symposium will consist of addresses, expert panels, and artistic screenings and a performance. Two addresses, one on April 13 and one on April 14 will be offered respectively by Dr. Kirsten Ostherr, Professor of English at Rice University, and Dr. Emily Vraga, Professor of Health Communication at the University of Minnesota. The symposium will consist of four panels on Thursday, April 14: - The Biopolitics of Covid-19: the Language of the “State of Exception”
- Covid-19’s Effect on Education
- The Particularity of National Responses to Covid-19
- Social Media and Covid-19
In addition, a sneak preview of UR Associate Professor of Theatre Chuck Mike’s play Standing Together, Six Feet Apart; a screening of student Megan Maybee’s film A Sense of Place, and a screening of pandemic-inspired Brazilian film The Tsugua Diaries are offered as artistic expressions of the pandemic experience. Please join us for this broad exploration of the pandemic experience through languages at any or all of the Language of Covid Symposium events. All events are free-of-charge and offered in-person or remote.
Hosted by the Department of Languages, Literatures, & Cultures. Sponsored by the Cultural Affairs Committee and the School of Arts & Sciences Dean’s Office. Supported by the Departments of Geography & the Environment; History; Latin American, Latino, & Iberian Studies (LALIS); Theatre & Dance; Health Studies; and Global Studies.
THURSDAY 7 APRIL 2022 On a rainy night in Canberra, an assemblage of French-speaking and French language and culture appreciators gathered at the Australian National University (ANU) to celebrate regional French.
The event "Do you speak regional French?" was held during Francophonie Week 2022, and organised by the Francophonie Committee in Canberra in partnership with the ANU School of Literature, Languages and Linguistics. One of its aims was fostering awareness of the Organisation Internationale de la Francophonie, which was spoken about across the event.
Representatives from the Francophonie Committee were guest speakers, including Her Excellency Mrs Caroline Bichet-Anthamatten, Ambassador of Switzerland; Ms Isabelle Martin, Deputy Head of Mission, High Commission of Canada; Mr Arnaud Dusaucy, Deputy Head of Mission, Embassy of the Kingdom of Belgium in Canberra; Dr Yves Lafoy, Counsellor, Official Representative of New Caledonia to Australia, Embassy of France; and Ms Agustina Camilli, Counsellor, Embassy of Uruguay.
Sébastien Monnet, the Science, Technology and Education Advisor with the Embassy of Switzerland, chaired the event alongside Dr Solène Inceoglu, Senior Lecturer in French at the ANU School of Literature, Languages and Linguistics.
Ambassador Bichet-Anthamatten opened the event, acknowledging tragedies occurring nationally and internationally, natural and man-made, and the role a common language has to play in connecting otherwise diverse communities.
“War is again in the heart of Europe and on all of our minds. Many countries, including my own, Switzerland, have taken a clear position condemning this invasion,” Ambassador Bichet-Anthamatten said.
“Events such as tonight's conference, and the Francophonie Week, do matter even more so in such troubled times.
“They allow us not only to share our sorrows and worries that as I just did, but also to exchange ideas on how to unite around one of the most extraordinary achievements of humankind: language.”
During the event, both Ambassador Bichet-Anthamatten and Dr Inceoglu explained to the audience the difference between ‘Francophonie’ with a capital F and with a lowercase f.
“…'francophonie' with a small F refers to the people around the world who share a common language: French,” said Dr Inceoglu. “Francophonie with the capital F refers to the institutional framework that organizes relations between the Francophone countries.”
Both Dr Inceoglu and diplomatic representatives referenced the way that having French as a common language has enabled cooperation on a number of fronts between countries, and how Francophone countries are also united by their shared values of democracy, rule of law, human rights, and multiculturalism.
There were many moments of levity during the evening, as the diplomatic representatives took turns sharing terms of French vernacular and colloquialisms from their countries and regions. Half of the proceedings were conducted in French and, befitting the evening, in a variety of French accents.
Attendees were encouraged to participate in the live quiz that was interspersed amongst the presentations. The quiz challenged participants on their knowledge of the French language spoken in different regions of the world, and on other topics related to the Francophonie. Participation was via an online platform, and attendees took great delight submitting their answers using their phones and seeing the correct answer displayed on the venue screen moments afterwards.
At the conclusion of the event, the four attendees who performed the best in the quiz were awarded prizes donated by the embassies.
Written by Evana Ho
Interactio is proud to announce a smart integration with Televic Conference, a leading conference solutions supplier, as our next step towards remote simultaneous interpretation for accessible hybrid events! Our journey towards smart integration with Televic Interactio and Televic have developed a strong partnership over the past two years, collaborating closely to combine trusted interpretation hardware with our advanced web-based RSI technology. Our smart integration ultimately enhances the hybrid meeting experience, connecting global audiences in limitless languages. “The pandemic has taught us all the importance of being ready for any type of setup for your meetings, and I think that with this integration, your conference equipment can adapt to any future needs. Televic Conference has been a strong partner for Interactio and has proven to our customers and us to deliver future proof & high-quality solutions.” - Henrikas Urbonas, CEO at Interactio
Once the pandemic hit, multilingual event participation became the main challenge for institutions worldwide. Our direct integration connected on-site and remote interpreters and participants, ensuring distraction-free global discussions in a hybrid setup. Today, Interactio smart integration with Televic works with democracy at its heart. Our direct integration enables an all-in-one for hybrid institutional meetings, bridging interpreters and participants around the globe at any time, in any language. We facilitate 30+ meetings per day for one of the biggest European institutions. “We are convinced that this smart integration with the Interactio platform is a great addition for our existing customers considering to add remote participation or interpretation to their current Televic Conference installation. It also offers a top-notch solution covering all future conferencing and interpretation needs for new customers or existing Interactio customers, on-site and remote.” - Jürgen Van Muylder, Sales & Marketing Director at EMEA adds.
What does it mean What does it mean for attendees and event organizers? Our partnership with Televic ensures a smooth hybrid event experience with more quality and flexibility than ever before! - Unlimited number of languages. We enable as many languages as needed with on-site and remote interpretation, with no need to limit the event to only the interpreter team on-site.
- Remote interpreters. Interpreters connect and interpret the meeting from anywhere in the world, on-site or remotely.
- High-quality audio. Participants and interpreters enjoy crystal-clear, high-quality audio of up to 510 kbps.
- No audio delay. With real-time audio and no audio delay, interpreters deliver the best results, and the audience receives first-class interpretation right away.
- Flexible event setup. Our smart integration delivers quality interpretation to any meeting room, in any language.
- Eco-friendly solution. With your participants and interpreters connecting remotely, you minimize the environmental impact of your event: no need to travel – less carbon imprint.
On top of that, our smart integration improves the interpretation experience with advanced interpreter functionality – easy handovers, booth chat function, channel control, and more! Learn more about our smart integration. For more information, check out the following links: About Televic Conference Televic Conference manufactures the most innovative systems for moderated meetings. Its complete range of conference solutions simplifies decision-making by improving the meeting experience. With crystal-clear sound, pristine video, and a clear focus, meetings become more efficient. From the largest international institutions such as the NATO headquarters, the European Parliament, and the European Commission, over local parliaments and city councils to boardrooms: Televic Conference drives successful meetings worldwide. About Interactio Interactio is a leading remote simultaneous interpretation platform that combines remote participation and remote interpreting services for multilingual online, hybrid, and on-site meetings of all scopes. Interactio supports the world’s most important meetings, connecting delegates from the European Parliament, European Commission, and United Nations. Up to date, we’ve enabled over 500,000 listeners in 70+ countries to communicate in their preferred language with the help of software and the power of human interpretation.
Fostering translingual sign language conference interpreting Activity: Talk or presentation › Invited talk Description Invited panelist for webinar 'Sign language conference interpreting: Professionalisation and course design', European Masters in Conference Interpreting Network (online) Period Feb 2021 Held at European Masters in Conference Interpreting Network , Belgium Degree of Recognition International
The addition builds on search features Google announced in December allowing patients to search for providers that take their insurance or that speak the same language as them. (Emils Vanags/Getty Images) Google is introducing a search feature to help patients find open appointments at nearby medical practices, the tech giant said Thursday at its second annual The Check Up event. Upon launch, the feature will first let users view open appointments at CVS MinuteClinics. Providers can add their availability to their Google business profiles for free through scheduling tools by Kyruus and Stericycle Communications Solutions. Clicking on available appointments will send patients to the practice’s website to complete the booking. “We’re just getting started with a few early partners, and we’re excited about making your health journey easier,” said Hema Budaraju, senior director of product, health and search social impact at Google, during Thursday’s event. The addition builds on search features that the company announced in December aimed at increasing the accessibility of health information. Those tools added markers on Google business profiles to address patient questions like whether a provider accepts Medicare or what languages that provider speaks. At the Healthcare Information and Management Systems Society Global Conference in Orlando last week, CEO and founder of b.well Connected Health Kristen Valdes jokingly called provider directories “the root of all evil in healthcare” during a presentation on digital health strategies for health systems. The process of matching patients with providers must be redesigned for modern consumer demands, Valdes said, allowing patients to search for the things they care about like the languages the provider speaks, whether they offer telemedicine and if they have open appointments. “It’s actually a cultural shift to get doctors onto open scheduling, to open up your schedules and allow consumers to come in because the time for people picking up the phone is gone,” she said. Google discussed multiple other health initiatives during its Thursday presentation. The company had previously said it would ramp up investments in health-centered initiatives after unwinding its unified health division last August. The tech company mentioned several research projects leveraging artificial intelligence tools to detect signs of illness. Building on a prior Google Health program that analyzed clinical captures of the interiors of patient eyes to screen for diseases like diabetic retinopathy, the company is working on tools that can use external photos of the eye taken by smartphone cameras to identify potential illnesses. The company also said it’s currently testing the potential for built-in microphones in smartphones to record a patient’s heart rate when pressed to the chest. That research will initially focus on designing algorithms to detect heartbeats and murmurs, with the long-term goal of using phone microphones to identify patients at risk of heart valve disorders like aortic stenosis. In addition, Google has partnered with Northwestern Medicine to develop AI tools to improve maternal health outcomes with a focus on ultrasound diagnostics. “Uneven access to care can lead to unnecessary harm to birthing parents and their babies,” said Ivor Horn, M.D., director of health equity and social determinants of health at Google, noting that 50% of birthing parents in developing countries never get an ultrasound.
LANGUAGE MATTERS: THE IMPORTANCE OF CONSISTENT MASSAGE TERMINOLOGY The unique and non-descriptive language used in massage therapy creates confusion among massage therapists, other health and medical professionals, and the general public. As a textbook author for massage therapy education, I have struggled for years with massage-related terminology. Even a discussion of terminology has terminology issues: • Terminology: the system of terms belonging or peculiar to a specialized subject; nomenclature. • Nomenclature: a system of names used in the classification of an art or science or other field or subject. • Taxonomy: the science or technique of classification. The best word to use for this discussion is nomenclature. The absence of an agreed-upon massage therapy nomenclature makes it difficult to ensure solid entry-level education and for graduates to be prepared to succeed on licensing exams. Often, massage styles with different names are essentially the same. The unique and nondescriptive language use in massage therapy creates confusion among massage therapists, other health and medical professionals and the general public. This issue plagues manual therapy overall, including osteopathy, chiropractic and physical therapy as well as massage therapy. Each discipline has created its own language. To add to the confusion, groups within an individual discipline use unique terms. This is especially prevalent in the massage therapy continuing education market, where numerous styles of massage have been developed and taught by individuals who use specialized language to describe their approach. Also, a variety of manual therapy methods from other disciplines, primarily osteopathy and a variety of cultural healing systems, have been appropriated, renamed and incorporated into massage therapy. This practice makes meaningful discussion of massage methodology nearly impossible and complicates interdisciplinary communication. Attempts at Definitions Two profession-based attempts have been made to describe massage therapy: • Massage Therapy Body of Knowledge (MTBOK) in 2010 • Entry level Analysis project (ELAP) in 2012 Both projects resulted a recommendations for a unified definition of massage therapy and a suggested nomenclature. But neither have been endorsed by the massage community, even though massage therapy organizations funded each project. Also problematic is the massage therapy community lacks a unifying definition of massage. I recommend the following, based on the article, “Clarifying Definitions for the Massage Therapy Profession: the Results of the Best Practices Symposium,” by Ann B. Kennedy, et. al., publishing in the International Journal of Therapeutic Massage & Bodywork: • Massage: Massage is a patterned and purposeful soft tissue manipulation accomplished by use of digits, hands, forearms, elbows, knees, and/or feet, with or without the use of emollients, liniments, heat and cold, hand-held tools or other external apparatus, for the intent of therapeutic change. • Massage therapy: Massage therapy consists of the application of massage and non–hands-on components, including health promotion and education messages, for self-care and health maintenance; therapy, as well as outcomes, can be influenced by: therapeutic relationships and communication; the therapist’s education, skill level, and experience; and the therapeutic setting. • Massage therapy practice: Massage therapy practice is a client-centered framework for providing massage therapy through a process of assessment and evaluation, plan of care, treatment, reassessment and re-evaluation, health messages, documentation, and closure in an effort to improve health and/or well-being. Massage therapy practice is influenced by scope of practice and professional standards and ethics. No One Knows What We’re Talking About For years the massage therapy community has talked about being part of interdisciplinary health and medical care. The Massage Therapy Foundation’s research agenda and research funding has supported progress in scientific support for massage therapy. One of the challenges in conducting research in the field of massage, as well as all manual therapy professions, is the lack of consistent terminology. I have had multiple researchers tell me they have little or no idea of what massage therapists are talking about when those massage therapists describe their work. Unifying terminology must be easily understood by professionals from multiple backgrounds and should not reflect a particular history or legacy. The ability to communicate clearly and accurately, is essential if the variety of practitioners of manual therapy are to incorporate shared research in practice and work successfully together. A New Approach: The ICMT There are some encouraging developments. The International Consortium on Manual Therapies (ICMT) is tackling this issue. Over two years ago, when I was recruited to be part of this group, I felt that this was the chance to make something positive happen. We do not need to prove that massage therapy has benefit, nor do we need to prove ourselves to other professions. The research that exists has done that. Collaborative research will increase the information base. That is a huge focus of the ICMT—shared language so scientists can expand on research that benefits us all. This cannot occur without collaboration. Massage therapists are equals at this table. Opportunities for a shift in paradigm rarely occur, but I strongly believe the International Consortium on Manual Therapies is an important development. We must not miss this opportunity. It is important that the massage community participates in the ICMT initiatives and does not ignore the impact of this interdisciplinary global collaboration among those who use manual therapy in professional practice. Brian Degenhardt, DO, Paul Standley, PhD, and Francesco Cerritelli, PhD, DO(Europe) founded the ICMT after collaborating at several osteopathic manipulative medicine conferences. Standley specifically made a huge impact on me as he presented at the 2007 Fascial Research Congress at Harvard University when he described the problems related to ambiguous terminology used in massage therapy and other forms of manual therapy. Standley is one of a select group of people around the world studying how manual therapy affects gene expression. His research at the College of Medicine-Phoenix focuses on the biomechanical regulation of gene regulation and cell growth in bioengineered tendons, bioengineered fascia and skeletal muscle cells. Degenhardt, Standley and Cerritelli understand that to truly advance the manual therapy field both scientifically and clinically, the 20th-century silos between professions need to be removed and communication and collaboration needs to be established. To begin this process, they decided that fundamental yet critical issues need to be overcome, such as variation in nomenclature systems within and across professions, and to build a platform to improve communication between clinicians and basic scientists. It is from this perspective that ICMT’s first conference program was developed. The ICMT Massage Therapy Working Group, in collaboration with the other ICMT working groups including structural integration, physical therapy, osteopathy and chiropractic, has prepared documents as a starting point for an interdisciplinary conversation. The intention is to foster understanding among professions practicing manual therapy and to move toward a language that scientists can use in research to benefit all involved in the practice of manual therapy. For massage therapy, the foundational language that can be used to describe how massage methods are applied and described is taken from the Entry Level Analysis Project (ELAP). This document can be found at elapmassage.org. Only the recommended language has been used in creating the ICMT documents. Other factors related to curriculum recommendations were not relevant for the ICMT project. The scope-of-practice document is derived from multiple sources to reflect the most commonly described scope in state licenses and the Model Practice Act from the Federation of State Massage Therapy Boards. The goal is to collapse massage therapy terminology to fundamental objective, observable and reproducible descriptors and avoid specific terms related to the various forms and styles of massage therapy named using cultural/historical terms, eponyms, as well as brand- based terms or abbreviated names. The other involved occupations are working toward the same goal. The vision is to identify a nomenclature that researchers can use across disciplines. The massage therapy community is invited to view and comment on these documents using this link. Get Engaged The ICMT conference will be interactive. In most conferences, participants just watch and listen to lectures—but at ICMT, participants will actively engage in the entire program. You will be working with respected colleagues and peers from across many manual therapy disciplines to collaboratively discuss the latest insights into manual therapies and to help shape future collaboration and research. Importantly, the scientific community will be involved by supporting evidence-informed practice and identifying gaps for future research design. [Click here to visit the ICMT Discussion Forum video presentation.] Articulating what we do as massage therapists can come with some challenges, but it is my belief that we can do it in a way that will promote growth and development of the profession and build a cohesive message of our nature and value that we offer. I strongly encourage you to become part of the conversation by registering for the virtual conference that will be uniquely presented over a 30 day period. Learn more and register for the conference here. About the Author Sandy Fritz is a founding member of the Alliance for Massage Therapy Education and the author of massage textbooks including “Mosby’s Fundamentals of Therapeutic Massage”; “Mosby’s Essential Sciences for Therapeutic Massage: Anatomy, Physiology, Biomechanics, and Pathology”; and “Sports & Exercise Massage: Comprehensive Care for Athletics, Fitness, & Rehabilitation.” Her articles for MASSAGE Magazine include “Old Myths Die Hard: The Truth About Toxins,” and “The Massage Profession Needs to Face the Future—United.”
"Prof. B Hariharan (President Elect and presently Vice President, Shastri Indo Canadian Institute, New Delhi) said, “Language is something that we have invented and it is one of the greatest inventions because it exists even with its flaws.” He was addressing the valedictory session of the two-day International Conference on ‘Interpersonal Communication Challenges for Indian Immigrants in Canada’ organized online by the Department of English.
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More than 200 people from all over the world attended the conference"
#metaglossia note
BY MADISON ELLIOTT CHARLOTTE PUBLISHED 5:52 PM ET APR. 06, 2022 CHARLOTTE, N.C. — According to the latest census data, the Latino population is growing in Mecklenburg County. As it grows, people who work in the K-12 setting say the need for access to interpreters and translators grows, as well. What You Need To Know - There is a growing need for interpreters and translators in K-12 settings
- There is a twofold reason why there aren’t as many translators and interpreters in K-12 settings
- Charlotte Lab School is working to fill the gap
Interpreters translate oral speech, while translators convert written material from one language to another. But these professionals can sometimes be hard to find, according to the American Association of Interpreters and Translators in Education. Luis Hernández, the chair of the AAITE, says qualified interpreters and translators may choose to go to other areas like conferences, medicine or the legal field over education. And there’s a few reasons for this, according to Hernández. “The first reason is that, until recently (2019), there hadn’t been a push to professionalize the field of educational interpreting and translation, as our counterparts in the conference, court and medical fields had done earlier, so school districts were hiring community liaisons who were often bilingual, but untrained in interpreting and translation, yet still expected to perform those tasks,” Hernández said. "This, in turn, meant that oftentimes, school entities paid lower wages for what should have always been considered specialized work, thus keeping professional interpreters and translators away due to low wages.” The lower wages is something Monica Rodriguez, UNC Charlotte associate professor of Spanish and translation studies, cited as well. “They are not paid based on their formal education or the emotional and cognitive overload the job requires, so mostly we see arrangements, short-term positions that don’t provide fringe benefits,” she said. "It’s an hourly rate, so interpreters oftentimes don’t see a career in the K-12 setting." Hernández also says until recently, the education field hasn’t seen as much in terms of investigations and enforcement coming from the federal government. "In 2015, the Department of Education’s Office of Civil Rights issued a memo clarifying that the provision of language services is the law of the land,” he said. "It’s certainly possible that many school districts may have thought they were compliant by simply hiring bilingual employees, when in reality they weren’t providing meaningful language access.” As the need grows, a local school is looking to fill the gap. The Charlotte Lab School is a free-of-cost charter school focused on building a community reflective of Charlotte, according to teacher Barbara Najenson. She says the number of families needing interpreting and translating services within their school has gone up. In 2018, she says four families needed school forms in Spanish. In 2022, about 21 families need school forms in Spanish. “The Latino population is growing very, very rapidly,” she said. She says many of her Latino-identifying students are second generation, but language still represents a huge barrier because many of their parents do not speak English. According to the AAITE, Spanish is the most requested language for interpretation or translation for most of the country, including North Carolina. In the 2020-21 school year, Najenson, who is also a Spanish teacher, filled a new role at the Charlotte Lab School called the bilingual education coordinator. Through this role, she reaches out to the Latino population in Charlotte. The school also partners with UNC Charlotte to provide interpreting and translating students. Together, they translate documents and make phone calls to parents who need Spanish. “So that the turnaround of translation is faster, so we can reach those families and serve them as they deserve in a timely manner,” Najenson said. One of her students is Carlos Hernadez. He’s a kindergartener at the Charlotte Lab School. His mother, Betcimar Mayol, is from Venezuela and does not speak English. In a conversation Najenson interpreted for us, Mayol says without the help of Najenson and her team, navigating the school system here would have been hard. “How do I know about the lottery, how do I register, how do I gather the information that I need?” Mayol said. "So it was wonderful to have someone explain that to me in my own language. I needed that. I didn’t know where to go, how to do it.”“How do I know about the lottery, how do I register, how do I gather the information that I need?” Mayol said. "So it was wonderful to have someone explain that to me in my own language. I needed that. I didn’t know where to go, how to do it.” Without access to translators and interpreters, it poses a challenge for families to stay engaged and involved in a child’s education, according to Najenson. "And the idea is to be involved in the school, so we can support kids academically,” Najenson said. “And if we don’t provide information in their main language, and they understand what’s going on, then that is not going to happen.” Not only is it important so families can be active in their child’s education, but she says it’s important just so families can understand day-to-day operations of the school for safety reasons. In addition to working with families who may face language barriers, Najenson says their school is different in a few ways. They focus on multicultural events, so families and kids can stay connected to their roots. "We now have events such as Casa Abierta (open house in Spanish), a WhatsApp group for Latinx families, Cafecitos (learning coffee gatherings targeted to Latinx families) and schoolwide events to create additional support and help these families feel connected and that they belong,” Najenson said. They also teach Spanish starting in kindergarten, as opposed to other schools that may start Spanish classes later, according to Najenson. In addition to Spanish, Najenson says they have seen a growing need for Arabic interpreters and translators within their school over the last three years. The Carolina Association of Translators and Interpreters says Arabic is the second most popular language, behind Spanish. Vietnamese is third. The CATI says they are seeing growth in the need for interpreters who speak Farsi, Pashto and Swahili. While the need is growing, Hernández, the chair of the AAITE, says the profession is expected to grow at a faster pace than other occupations. Hernández says according to the U.S Bureau of Labor Statistics’ Occupational Outlook Handbook from 2020, there are about 81,000 interpreters and translators in the country. However, there isn’t a record of how many of those professionals work in education. "The Bureau of Labor Statistics doesn’t split the number in the subspecialties where interpreters and translators are normally found,” he said. "Specifically in education, the number can be pretty tricky to pin down because some school districts use staff interpreters and translators, while others use contracted services through language service providers or contractors, and some use trained or even untrained bilingual staff that have those responsibilities as part of their duties." At Charlotte Lab Schools, Najenson says they are working hard to fill the gap. “And I know that with every minute, we are making a difference,” she said.
LISTEN· 1:561-Minute ListenAdd toPLAYLIST As a result, any time an administration new conference is held, TV viewers can see someone on the right-hand side interpreting in American Sign Language for the deaf community. A MARTINEZ, HOST: The White House has hired its first-ever full-time ASL interpreters. As a result, any time an administration press conference is held, TV viewers can see Elsie Stecker on the right-hand side, interpreting in American Sign Language for the deaf community. RACHEL MARTIN, HOST: It's a point of pride for Stecker. ELSIE STECKER: I have to remember why this position was created and the goal of access - access to information shared by the government, decisions that are being made, policies that are being passed that will have impacts on people's daily experiences and lives. So when I'm now in a position where I can connect the dots, I take that very seriously. MARTIN: And it's a team effort because behind the scenes is Lindsey Snyder. LINDSEY SNYDER: We need to establish a certain mind meld. MARTINEZ: Whether it's the president or press secretary at the podium, Snyder listens to them, then signs to Elsie, who is deaf, and she in turn signs to the camera. One of the advocates for hiring a person who is deaf is Jules Good, who was on the hiring committee. JULES GOOD: It feels like finally, you know, we have, like, real-time access to what's going on. MARTIN: In 2020, when the White House was holding regular coronavirus press briefings, deaf advocates sued the Trump administration for not including an American Sign Language interpreter. GOOD: The misconception is that ASL is just visual English. But it's its own language, with its own grammar, its own slang. And, you know, something else in terms of having ASL versus just captions is you get an idea of tone that you don't get when you're just reading text. MARTINEZ: Writer and activist Jenna Beacom suggests, even with more to be done, it is a milestone in the fight for greater recognition and access. JENNA BEACOM: So when you have an interpreter who is completely fluent in ASL, conveys these things beautifully, that is true access. MARTIN: Eleven million people in the United States consider themselves deaf or hearing impaired.
In Language Magazine's January 2022 issue, Florencia Henshaw addresses the divide between research-informed pedagogy and pedagogy-informed research April 5, 2022 Being informed is empowering. For both educators and researchers, being informed allows us to make decisions with confidence and to participate in professional communities with discernment. Nobody disputes the importance of being informed. The question is: who should be informed of what? When it comes to the relationship between second language acquisition (SLA) research and pedagogy, we think of research informing practice more often than the other way around. It is important that practice inform research as much as research informs practice. What exactly is research-informed pedagogy?
The term research-informed has become as overused and misinterpreted as the label communicative, so let me start by addressing what I do not mean by it. I do not mean justifying practices based on cherry-picked studies. We should think of results as clues to be interpreted in context, as opposed to directives to be followed without question. I also do not mean relying only on the latest publications. While it is true that research continually gives us clues that confirm, question, or add to what we know so far, we should not discount the contributions of an article based solely on when it was published. Some ideas do not have expiration dates. Last but not least, I do not mean dogmatically following any particular scholar to the point of dismissing the ideas of anyone with a different name. Our teaching should be guided by fundamental principles of SLA, not famous people in SLA. What I mean by research-informed is a principled approach where we can justify why we do what we do while understanding what “research shows,” what it has not shown yet, and what it might not ever be able to show. I put “research shows” in quotation marks because it is another phrase that needs some dissection. As soon as I hear someone say “research shows,” I immediately wonder: what research? Published research is inevitably biased. Not everything that has been researched has been published, not everything that should get published is published, and it is debatable whether everything that gets published should be published. The second question that comes to mind is: what does it really show? Research shows our own interpretation(s) of the data. Two scholars can look at the same results and see various degrees of support for different conclusions. A third question is warranted when the phrase “research shows” comes up in the context of which practices are most beneficial or effective: for what? The research-backed benefits of instructional interventions are dependent on what we are measuring, as well as what we are not measuring. Above all, is that what we want to know? For example, if a study shows “benefits” of a particular instructional method when it comes to accuracy on a grammaticality judgement test, how useful would those findings be for your own instructional goals? Personally, I am interested in “benefits” that are measured by unassisted performance on communicative tasks, as opposed to mastering forms in isolation. Who informs whom?
The main concern has been and continues to be about helping teachers apply research findings in the classroom. Ellis (1997) pointed out the shortcomings of expecting teachers to do as researchers say with little regard to context. Even if we agree that “it is only when [teachers] have tried out some of the pedagogical applications suggested by SLA research that they will understand what it really means for their own teaching context” (Lightbown, 2003, p. 10), going from “do as we say” to “try what we say” does not fully address what happens after teachers have tried out what researchers say. At what point does practice inform research? Bridging the infamous gap should entail movement from both sides. A consequence of prolonged unidirectional communication is that, at some point, everyone feels unheard. On the one hand, researchers become frustrated when practice appears to ignore decades of research. On the other hand, teachers feel alienated when their practical concerns do not seem to be a priority to researchers. The chasm widens as each side dismisses the other on the basis of being uninformed (i.e., “teachers don’t know the research,” “researchers don’t know what happens in the classroom”). Even the false dichotomy of relying on “experience” versus “research” to guide pedagogical decisions highlights how divided we are. A teacher’s experience in the classroom should not be discounted as a source of information to make pedagogical decisions, just like decades of research should not be dismissed as being something applicable only under ideal conditions. Part of the frustration from both sides possibly stems from expectations that remain perpetually unmet. What exactly is the effect we are expecting research to have on classroom practice? And how fast? Being aware of research might be the catalyst for reflection, and it may not always translate into tangible, immediate changes to our practice. By the same token, teachers’ expectations of research also need some adjustment. The instructional context and conditions under which studies are carried out will likely never be identical to our own classrooms. We should balance caution and curiosity as we inform ourselves of what “research shows.” How can we go from dismissing to dialoguing?
Making findings accessible through summaries like those in the OASIS database (Marsden et al., 2018) is indeed needed, but I would suggest going a few steps further. We need greater acceptance of new formats and venues. Writing 5,000–8,000 words does not make one’s ideas more valuable. The mold is hard to break, but I know I am not the first to question the hierarchical ranking of discourses we have come to accept. Will uploading a video on YouTube ever be considered as significant a contribution as presenting at an academic conference? Another desperately needed change in perceptions has to do with the unfounded stigma of action-based research being less “serious” than other types of research. This issue is not new or exclusive to SLA (Stewart, 2006), but it is certainly long overdue for addressing in our field. Studies focused on student performance in the classroom, as opposed to acquisition (the Holy Grail), should be accepted as equally rigorous and important as psycholinguistic or laboratory studies. Practical applications are as valuable as theoretical implications. In addition to these two shifts in perception, there are a number of concrete ways in which we can go from dismissing to dialoguing, including but not limited to: • Classroom-based studies co-created and co-authored by researchers and teachers. The classroom should not be merely a data collection site but rather should inform multiple aspects of the research design, especially the assessment measures. • Incorporating the topic of action research within language teacher education programs. Madel (2021) outlines a series of steps to encourage educators to conduct research themselves and thus debunk the myth “that SLA research is beyond reach for the classroom practitioner and only reserved for those in academic settings” (Madel, 2021, p. 35). • Podcasts by teachers and for teachers, where research findings are discussed and researchers are interviewed. Some current examples of this idea are the Motivated Classroom podcast, hosted by Liam Printer, and the World Language Classroom podcast, hosted by Joshua Cabral. • Videocasts that connect the dots between SLA research and teaching. A great example of this idea was the series Musicuentos Black Box a few years ago. Currently, my own YouTube channel, “Unpacking Language Pedagogy,” provides videos with concise yet contextualized summaries of articles that address issues directly relevant to the classroom. Steve Smith’s YouTube channel also features short screencast presentations about various aspects of second language learning and teaching, called “Continuing Professional Development (CPD).” All in all, the relationship between SLA research and pedagogy should emulate two key aspects of two-way information-gap tasks. First, each interlocutor has information that the other one needs. Teachers and researchers need to understand each other’s contexts and engage in a purposeful exchange of information. Second, everyone is working toward the same concrete outcome. In the words of Pica (1994), “as teachers and researchers, we cannot work in isolation from each other if we are to help our students meet their needs and accomplish their goals” (p. 49). Indeed, the students’ success is our common goal. References
Ellis, R. (1997). “SLA and Language Pedagogy: An educational perspective.” Studies in Second Language Acquisition, 19(1), 69–92. Lightbown, P. (2003). “SLA Research in the Classroom/SLA Research for the Classroom.” Language Learning Journal, 28(1), 4–13. Madel, R. (2021). “Classroom Teachers’ Role in Bridging the Research Gap in SLA: A guide for conducting classroom research.” Pennsylvania Language Forum, 92, 30–45. Marsden, E., Alferink, I., Andringa, S., Bolibaugh, C., Collins, L, Jackson, C., Kasprowicz, R., O’Reilly, D., Plonsky, L. (2018). Open Accessible Summaries in Language Studies (OASIS) [database]. www.oasis-database.org Pica, T. (1994). “Questions from the Language Classroom: Research perspectives.” TESOL Quarterly 28(1), 49–79. Stewart, T. (2006). “Teacher–Researcher Collaboration or Teachers’ Research.” TESOL Quarterly, 40(2), 421–429. Dr. Florencia Henshaw is the director of advanced Spanish at the University of Illinois, Urbana-Champaign. She is an award-winning educator who has published and presented nationally and internationally on various topics related to language pedagogy. Her upcoming book, Common Ground: Second Language Acquisition Theory Goes to the Classroom (co-authored with Maris Hawkins), aims to help educators visualize how to put principles into action.
The April 2022 issue of Translation News from the Centre of Translation Studies - CenTras (University College London) comprises very useful announcements on conferences, call for papers, seminars, webinars, workshops, courses and job vacancies
Nigerian Pidgin, which is gaining more traction in the Nigerian media. When popular broadcaster Tracy ‘Suo’ Chapele finished her English and Literature degree programme at the University of Benin, she was not aware her career in broadcasting would be kick-started by her ability to speak the Nigerian Pidgin effortlessly. Chapele grew up speaking the Nigerian Pidgin. The language is widely spoken in Warri where she was born, and it serves as the first language in some communities in the Niger Delta. “I jumped into Pidgin [broadcasting] when I came to Lagos,” Chapele said. “It was more difficult to break through despite having a degree in English and Literature. But people seem to like how I sound when I express myself in my most basic form.” The basic form she referred to is the Nigerian Pidgin, which is gaining more traction in the Nigerian media. More than just Wazobia In 2017, the BBC World Service started Pidgin digital platforms for its West and Central African audience. Ten years before, Wazobia FM, a radio station owned by Global Communications Limited, began broadcasting in Nigerian Pidgin. Hitherto, the language had played bit-part roles on television and radio stations in Nigeria which were dominated by the English language and major local languages such as Yoruba, Hausa, and Igbo. Wazobia, Nigeria’s most popular indigenous radio station, sees millions of listeners tune in every day from Nigeria, surrounding countries and the diaspora. The station uses Pidgin as a medium to reach and engage with people from across the country, irrespective of their class, educational background or language, a feature that accounts for its success. In fact, Wazobia was listed among the top three radio stations in Nigeria based on audience share as of Q4 of 2017. A GeoPoll report said the station was number one at the end of Q1 of the same year with 9.6% of the audience share. Three years after Wazobia FM began operations, another radio station – Naija FM – debuted in Lagos on October 1, 2010, and has now spread its presence to Ibadan and Port Harcourt. Others such as Correct FM and Kpoko FM that came after Naija FM are also enjoying a level of acceptance. Audience share of radio stations in Nigeria in 4th quarter of 2017 If the growth of these stations is any indication, Nigerian Pidgin plays an important role in unifying people across Nigeria. A few studies published in the past 15 years said an estimated three million people in Nigeria use Pidgin as their first language and put the number of those who speak it as a second language at 75 million. While available research suggests there are more native speakers of Hausa, Yoruba, Igbo and, English—Nigeria’s national and official languages—this researcher says there are more speakers of the Nigerian Pidgin. “[It] is not only the African language with the largest number of speakers but also the most widely spoken pidgin/creole language in the world,” Nichola Faraclas writes in The survey of Pidgin and Creole languages in 2013. Apart from providing a linguistic rallying point for a multi-ethnic African country like Nigeria, where the promotion of one or few local languages can quickly snowball into a full-fledged ethnic crisis, Pidgin is also a unifier across the West African coast—especially in Ghana, Liberia and Sierra Leone. Nigerian Pidgin is also spoken in some countries that share boundaries with Nigeria like the Republic of Benin, a Francophone nation where a large number of Nigerians reside. Despite its spread and number of speakers, the Nigerian Pidgin has no official recognition and is not even recognised as a language. Apart from it already becoming Nigeria’s national language without any official recognition, Nigerian linguist Kola Tubosun says its spread can provide much-needed answers to the country’s national yearnings if it is made an official language. Although the English Language and Nigeria’s national languages provide the major materials that make up the Nigerian Pidgin, Tubosun says its birth is rooted in the first contacts with Portuguese merchants who came to trade on the coast and the hinterlands of West Africa. Where did Nigerian Pidgin come from? One of the first problems the Portuguese merchants faced was the language barrier. To trade successfully with West Africans, they needed a language both parties could understand. “It is unclear what kind of Portuguese these sailors spoke, but it is possible (and even likely) that they spoke a crooked and unrefined one, also befitting of that societal class of illiterate seamen,” Tubosun wrote on his Ktravula blog in 2020. “The contact of that pirate-type ship-lingo Portuguese with the language of the coastal Africans resulted in what eventually became Pidgin, and later Nigerian Pidgin.” The Nigerian Pidgin has since grown from the possible mumbo-jumbo it was in its infancy to become “probably the only organic Nigerian language that has achieved the regional spread that our national aspirations have called for over these years,” Tubosun said. But because the Nigerian society is wont to defer to elitism, which sometimes manifests in the ability to speak ‘Queen’s English’, Pidgin was in the past designated the language of the uneducated, lower class. The Nigerian Pidgin is, however, shedding that toga. It is now used in films, music, literature, on the streets, and it is, perhaps, the only language, apart from English, that binds people of different ethnic and socioeconomic divides. When it was rumoured in 2005 that the then President Olusegun Obasanjo was dead, he replied to the rumour by telling a Federal Executive Cabinet meeting, “I dey kampe,” meaning, “I am doing very well.” Furthermore, many minority communities now use it as their first language. Herbert Igboanusi, an associate professor of linguistics at the University of Ibadan, wrote this in a paper published in 2008. The adoption of Nigerian Pidgin by many communities in the country is not defined by tribal sentiments. And in some instances, it gives a unique Nigerian identity to the works of Nigerian artists, writers and filmmakers. Fela Kuti, the founder of Afrobeat and one of Nigeria’s most popular music figures, sang almost entirely in Yoruba and Pidgin. With that, he had successful tours in the US and Europe. Afrobeats, arguably an offshoot of the Afrobeat music genre he founded, carries the torch of the Nigerian Pidgin. Afrobeats artists such as Wizkid, Davido and Burna Boy have sold out concerts in tens of countries in Europe and the Americas and won international acclaim. “Aside [from] football, Nigerian Pidgin, or Naija as it is generally called, is a formidable factor in the unification of our multi-lingual and multi-ethnic nation,” researcher E. E. Oribhabor wrote in his paper delivered at a conference organised by the French Institute for Research in Africa (IFRA) at the University of Ibadan in 2009. Naija or Nigerian Pidgin? However, despite being used by tens of millions of people in Africa’s most populated country, the Nigerian Pidgin is still bogged down by a spectre of an identity crisis, attitudinal discrimination and the government’s insouciance. For many diasporic Nigerians, “I be omo Naija” is an anthemic and evocative way of professing their Nigerianness. Naija, a nickname for Nigeria, fits well into the linguistic context of pidgin and the Nigerian Pidgin is more or less a cultural identifier. And to the majority living in the country, Naija refers to nothing but Nigeria. However, researchers agreed at the IFRA conference to refer to the language as Naija. That decision was hinged on the fact that Nigerian Pidgin is no longer a pidgin since it has creolised and has people who use it as their first language. Hence, it needed a name that is not restrictive. “It doesn’t matter what it is called,” Tubosun said. “Naija is good because it properly identifies it with Nigeria (as opposed to other West African Pidgins), but people will still call it Pidgin or Nigerian Pidgin if it suits them.” Beyond the name, researchers at the conference highlighted the need to have an “acceptable writing system” and standardised vocabulary and lexical processes. Moreover, there are concerns about what variety of the Nigerian Pidgin can be used as the standard. “Cultural purists and religion-bigots might not be willing to accept Nigerian Pidgin,” said Dr Gabriel Ayoola, a lecturer of comparative literature and intercultural studies, at the University of Georgia, in the United States. “Is there a unified Nigerian Pidgin, or how do we address the question of whether it is the Warri Pidgin or Anambra Pidgin that must be accepted?” Ayoola told Guardian Life that he has no doubts about the “tendency and ability” of the Nigerian Pidgin to serve as Nigeria’s official language. Such tendency and ability are currently constrained by the dearth of “enough pedagogical and cultural resources to express the Nigerian sensibilities.” Chapele, however, insisted the language has a “structure” that expresses Nigerian nuances. Regardless of Ayoola’s misgiving, all the sources Guardian Life interviewed agreed that the Nigerian Pidgin is a good candidate for an official language status since it is spoken by the majority of Nigerians and could offer the country unique benefits. “It will remove one more barrier to equal participation in national life,” tubosun said. Ayoola himself explained that making Nigerian Pidgin an official language will earn Nigeria more respect by removing a linguist barrier that stalls national integration and unity. “[Nigeria] could brand and patent her discoveries and research in Nigerian Pidgin just like China and Korea would do with their languages,” Ayoola said. But the sources feared Nigerian government officials may not be disposed to conferring an official status on a language looked down on as inferior. “We need to look at the level of governmental support for the research already done,” Dr Damilare Atolagbe, a lecturer in the Department of English and Communication at Kwara State Polytechnic, said. “We need to consider the implementation of the findings and recommendations of such research by policymakers. Is there a positive attitude on the part of policymakers to the findings of those researches?”
In Muhlenberg Theatre & Dance’s ‘Rosy-Crimson,’ a non-male cast writes themselves back into the male-dominated world of ‘The Odyssey’ By: Clarissa Shirley ’22 Saturday, April 2, 2022 11:52 PM About 60 English translations of Homer’s “Odyssey” have been published in the last 400 years. Of those, only one was written by a woman — Emily Wilson, in 2017. “If you’re going to admit that stories matter, then it matters how we tell them,” she told the New York Times. “The whole question of ‘What is that story?’ is going to depend on the language, the words that you use.” Kim Hoeckele, a professor of photography at Muhlenberg, shares Wilson's fascination with the linguistics of 'The Odyssey' canon, as she embarks on her performance art piece “Rosy-Crimson,” which will have its Muhlenberg Theatre & Dance premiere, April 11-13. The show will be performed daily at sunset. When they began to compare multiple English translations of the Odyssey, Hoeckele came across one recurring phrase: “Dawn’s rosy fingers.” This repetition was a device to help the orator remember their spot or keep rhythm in the epic poem. Hoeckele says that most translators take creative liberties with that phrase. As she came across the different variations of “Dawn’s rosy fingers,” she found herself particularly interested in the personification of dawn — the way that figure was portrayed from translation to translation. “Dawn is a minor goddess, and while they function as a fringe character in ‘The Odyssey,’ dawn is the central character in this script,” Hoeckele says, “So I am interested in thinking about those gender dynamics as a starting point, while also working to integrate each cast member's experience.” Larissa Dowling, a senior at Muhlenberg, says that she has enjoyed the process of talking about the manipulations of language through a feminist lens. “With a cast of all female and non-binary actors,” she says, “we’ve been able to use that misplacement of the ‘strong male’ character and rewrite ourselves back into it.” The subject of Homer's epic tale is the hero Odysseus’ long journey home to his wife following the Trojan War. Dating to the eighth century BCE, it is one of the oldest works of literature still widely read by modern readers, and it’s the source of many well-known mythological stories. Hocekele’s artistic practice has led them to imaginatively reconsider the male-dominant viewpoints carried through literary, historical, and philosophical works of the Western Canon. By drawing from found images, objects, and texts, they aim to construct work that quotes from and continuously reconfigures established narratives. Hocekele says that there is much to be gained from the crossover of creative thought and production within the disciplines of theater and art. “My work is generally rooted in photography, but I also think it intersects with performance in more abstract ways,” they say, “whether that's performing for a camera or residue of a performance via a form of documentation or creative documentation. I would love it if those opportunities presented themselves, especially in ways that can generate something that's more experimental for both mediums.” Dowling says that Hoeckele’s expertise has led them to create stage pictures that are aesthetically complex and balanced. “Every moment, she wants to see something that she could make a photo of,” she says, “if everything were to be frozen.” “Rosy Crimson” runs April 11-13, at the Robertson and South Ampitheatre, behind the Trexler Pavilion for Theatre & Dance, Muhlenberg College. Showtimes are Monday through Wednesday at 7 p.m. All tickets are $5. Tickets and information are available at 484-664-3333 or online. About the Muhlenberg College Theatre & Dance Department
Muhlenberg offers Bachelor of Arts degrees in theater and dance. The Princeton Review ranked Muhlenberg’s theater program in the top twelve in the nation for eight years in a row, and Fiske Guide to Colleges lists both the theater and dance programs among the top small college programs in the United States. Muhlenberg is one of only eight colleges to be listed in Fiske for both theater and dance. About Muhlenberg College
Founded in 1848, Muhlenberg is a highly selective, private, four-year residential, liberal arts college offering baccalaureate and graduate programs. With an enrollment of approximately 2,200 students, Muhlenberg College is dedicated to shaping creative, compassionate, collaborative leaders through rigorous academic programs in the arts, humanities, natural sciences and social sciences; selected preprofessional programs, including accounting, business, education and public health; and progressive workforce-focused post-baccalaureate certificates and master’s degrees. Located in Allentown, Pennsylvania, approximately 90 miles west of New York City, Muhlenberg is a member of the Centennial Conference, competing in 22 varsity sports. Muhlenberg is affiliated with the Evangelical Lutheran Church in America.
The United States has said it will accept 100,000 people fleeing the Russian invasion of Ukraine, and some of those are expected to end up in Northeastern Ohio, especially Parma where there is already a large Ukrainian and Ukrainian-American population. Dave O'Brien
The Chronicle-Telegram Apr 02, 2022 6:00 AM Organizing translators who can speak Russian and Ukrainian to potential war refugees is a top goal of the LC4Ukraine refugee committee. Elyria City Councilman Andrew Lipian, I-1st Ward and county Records Center manager, said he already has a list of 10 paid or volunteer Russian- and/or Ukrainian-speaking translators who have offered their services, he told the committee at its second meeting Friday. Those are the two languages that most refugees will speak. The estimated cost to translate a guide for new refugees that includes welcome information, directions to local social services, job support, churches, shelters, health information and other necessary information is just under $500. El Centro in Lorain created a similar guide in Spanish and English for Puerto Ricans fleeing Hurricane Maria in 2017. Kathleen Janda, operations director for the Lorain County Free Clinic, said a Romanian doctor she knows who also speaks Russian has offered their services and those of their friends who speak "many other European languages." And Lorain City Councilman Mitchell Fallis, D-at large, said Lorain Police Chief Jim McCann told him the department will need the services of interpreters as well. Executives from area hospitals who were on Friday's virtual conference call were quick to offer help. They included Cleveland Clinic Avon Hospital, University Hospitals Elyria Medical Center, Mercy Health Hospital in Lorain and Akron Children's Hospital. The United States has said it will accept 100,000 people fleeing the Russian invasion of Ukraine, and some of those are expected to end up in northeastern Ohio, especially Parma, where there is a large Ukrainian and Ukrainian American population.
In Lorain County, there are two Ukrainian churches, both in South Lorain: St. Mary's Ukrainian Orthodox Church and St. John the Baptist Ukrainian Catholic Church. Committee members also are discussing having an emergency fund for refugees' needs when they arrive and who can access that account. "The money should be here, easily accessible, regardless of the time of day or the week," said Commissioner Matt Lundy, who is facilitating the committee's meetings. Contact Dave O’Brien at (440) 329-7129 or dobrien@chroniclet.com. Follow him on Twitter @daveobrienCT.
L’ONG internationale de défense des droits du peuple amazighe, l’Assemblée Mondiale Amazighe (AMA), en collaboration avec le journal « Le Monde Amazigh », la Fondation allemande Friedrich Naumann pour la Liberté, a organisé la dixième assemblée générale des Amazighs du monde dans la région marocaine d’Oued Draâ-Tafilalet, à la ville de Ouarzazate – Commune de Tarmigte, les 25, 26 et 27 mars 2022/2972. Décennie internationale des langues autochtones 2022-2032 Cette dixième rencontre mondiale des Amazighs s’est organisé dans le cadre de la Décennie internationale des langues autochtones 2022-2032, lancé par l’UNESCO et l’Instance Permanente des Nations unies pour les questions autochtones, sous le thème de : « Quelles mesures urgentes à prendre pour protéger, revitaliser et promouvoir la langue autochtone des Africain-e-s du Nord ? ». Cette 10ème rencontre internationale des Amazighs du monde, et qui a eu lieu à Ouarzazate, vient après les assemblées générales tenues à Saint Rome de Dolan en France en 1995, à Tafira aux Iles Canaries en 1997, à Lyon en 1999, à Roubaix en 2002 en France, à Nador au Maroc en 2005, à Tizi-Ouzou en Algérie en 2008, à Bruxelles en Belgique en 2011, à Tiznit en 2013, à Ifrane en 2015 et à Marrakech au Maroc en 2018. Elle se propose comme les antécédentes éditions de continuer à être un lieu de rencontres, de réflexions, d’échanges et de débats sur la question de la nécessité urgente de réussir le pari de la participation active des populations et communautés autochtones amazighes en général et plus particulièrement des jeunes et des femmes amazighes dans le renforcement des valeurs démocratiques au sein de leurs pays d’Afrique du Nord et de leurs pays d’accueil en Europe et l’Amérique du Nord. Et cette fois-ci, la dixième assemblée des Amazighs du monde s’inscrit dans le cadre de la Décennie internationale des langues autochtones 2022-2032, afin d’attirer l’attention sur la perte critique des langues autochtones africaines et plus particulièrement la langue amazighe et de discuter de la nécessité de prendre des mesures urgentes, aux niveaux national et international, en faveur de la préservation, revitalisation et de la promotion de ladite langue. Les débats de cette assemblée, dans le contexte des langues autochtones avec référence à la langue Tamazight, ont porté sur les axes suivants : Importance de la langue La langue joue un rôle de plus en plus important dans le développement, en garantissant la diversité culturelle et la discussion interculturelle, ainsi qu’en stimulant la coopération et en assurant une éducation de qualité pour tous. La Journée internationale de la langue maternelle met en lumière le pouvoir des langues et du multilinguisme pour promouvoir l’inclusion. Qu’est-ce qu’une langue indigène ? Une langue indigène ou langue autochtone, est une langue originaire d’une région et parlée par des peuples autochtones. Cette langue est issue d’une communauté linguistiquement distincte, originaire de la région. En outre, de nombreuses langues autochtones ont fait l’objet d’un linguicide (meurtre de la langue). L’histoire, les cultures et les identités des peuples indigènes sont incarnées et partagées dans leurs langues. Le risque d’extinction linguistique s’accompagne du risque de perdre des siècles d’information, de connaissances traditionnelles, de compréhension de la terre qui nous entoure, et la capacité de transmettre pleinement la culture et les traditions aux générations futures. Revalorisation des langues autochtones La revitalisation des langues autochtones est essentielle pour assurer la pérennité et la transmission de la culture, des coutumes et de l’histoire, mais elle est également importante pour faire face à la perte de biodiversité et au changement climatique Les méthodes les plus courantes utilisées pour protéger la langue : – La création de ressources enregistrées et imprimées : Les documents enregistrés et imprimés sont essentiels pour préserver le son et le contexte des langues ; – Enseigner et suivre des cours de langues ; – Utiliser les médias numériques et sociaux, et ; – Insistez pour parler sa langue maternelle. Pourquoi les langues disparaissent-elles ? Au cours des dernières décennies, un ensemble complexe de circonstances a accéléré la disparition des langues indigènes : contacts avec d’autres peuples, décès des locuteurs natifs, changements radicaux dans leur mode de vie, perte de terres, migrations massives, etc. Logo de l’Assemblée Mondiale Amazighe -AMA- Approches et stratégies de revitalisation linguistique de Tamazight La revitalisation d’une langue peut emprunter plusieurs voies, mais elles ne s’excluent pas mutuellement. Un aspect central de la revitalisation d’une langue est la création de nouveaux locuteurs. L’une des voies possibles est que les familles apprennent et transmettent la langue menacée à la maison. Les écoles sont aussi des lieux importants pour l’apprentissage des langues. D’ailleurs, les nids linguistiques et les écoles d’immersion se sont avérés particulièrement efficaces. L’éducation linguistique des adultes est également devenue un élément essentiel de la revitalisation des langues. Sans oublier pour autant, les universités et les méthodes de « démarrage » telles que le programme maître-apprenti qui ont permis d’amener des adultes à un niveau de compétence élevé. Les archives linguistiques ont été utiles pour accéder à la langue, surtout lorsqu’il n’y a plus de locuteurs. La modernisation de la langue est également inévitable, y compris un nouveau vocabulaire et le développement de systèmes d’écriture, si nécessaire. Plus important encore, la revitalisation de la langue devrait impliquer une utilisation accrue de la langue, par les locuteurs natifs comme par les apprenants. Il a également été constaté qu’il existe trois approches efficaces de la renaissance de la langue : - La méthode d’immersion totale ;
- La méthode bilingue, et ;
- La méthode de récupération de la langue.
Les méthodes les plus courantes utilisées pour protéger la langue sont comme suit : – Création de ressources enregistrées et imprimées. Les documents enregistrés et imprimés sont essentiels pour préserver le son et le contexte des langues ; – Enseigner et suivre des cours de langue ; – Utilisation des médias numériques et sociaux, et ; – Insister pour parler sa langue maternelle. Le renouveau linguistique présente des avantages moraux, esthétiques, psychologiques, cognitifs et économiques. Il englobe la justice et l’harmonie sociale, la diversité, l’employabilité et la santé mentale. Une langue revivifiée est une langue qui, après avoir connu une extinction quasi-totale ou complète en tant que langue parlée ou écrite, a été intentionnellement ravivée et a retrouvé une partie de son statut antérieur. Trinité culturelle amazighe Il y a spécifiquement et exclusivement trois thèmes principaux dans la culture amazighe qui sont définis comme une trinité importante et primordiale dans son système des valeurs et sont facilement identifiables dans la culture nord-africaine d’aujourd’hui. Ces thèmes ont transcendé la culture amazighe et ont été largement acceptés comme des concepts de base de l’identité. La trinité en question s’articule autour des notions suivantes : - L’importance de la langue comme véhicule de la culture et marqueur principal de l’identité (tamazight/awal) sur à la fois le plan de la communication et de la perpétuation de l’histoire ;
- L’omniprésence du système fort et indivisible de la parenté et de l‘appartenance à la famille étendue (ddam/tamount) qui s’exprime par la solidarité et la coexistence, et ;
- La forte connexion à la terre et l’identification avec ces bienfaits et la croyance en sa sacralité (akkal/tammourt/tamazirt) qui est forte aussi chez d’autres peuplades du pourtour méditerranéen.
Le thème le plus évident, qui est présent dans la communauté amazighe, est l’importance de la langue dans la société, la civilisation et le vécu. Quand on contemple la culture du peuple amazigh, il y a une corrélation claire entre la pertinence de la langue et la préservation de la civilisation et des traditions millénaires (voir la tradition des Maitres Musiciens Jahjouka au nord-est du Maroc). Leur musique de transe et leur théâtre anthropologique a traversé quatre mille ans d’histoire sans égratignure aucune. L’histoire et le système de croyances du peuple amazigh ont été préservés de façon orale de père en fils ; où une génération transmettait l’histoire, la sagesse et les lois (azref) à une autre, de façon automatique par le biais de la langue maternelle, puissant véhicule linguistique. En réalité, malgré l’existence de différents dialectes amazighes distincts, l’histoire et les lois du peuple amazigh se sont synchronisées et ont survécu à d’innombrables invasions à travers sa longue histoire de huit milléniums. L’idée d’un état-nation était un concept étranger des envahisseurs de l’Occident que les autochtones Amazighs avaient rejeté avec vigueur. Pour les Amazighs, on admet que les similitudes entre les hommes ne sont pas définies par des lignes imaginaires mais plutôt par une identité qui découle d’une langue commune, d’une histoire partagée (tamount). Cependant, l’idée de parenté qui se manifeste à travers des personnes liées par le sang, le vécu et l’histoire accuse une distinction pertinente entre la culture amazighe dans le sens que le système communautaire amazigh met l’accent sur la notion de la matriarche comme personne-pivot de la famille imprégnée de valeurs démocratiques, alors que la culture nord-africaine, de substrat arabe, préfère une patriarchie, très forte et sans partage. Chez les Amazighs les liens de sang (ddam) sont sacrés dans le mariage, dans la paternité et les appartenances familiales. En effet, deux tribus signent leur alliance par un mariage. Le sang dans le contexte du sacrifice et aussi signe de réconciliation, de demande de pardon et de respect, tagharst (tradition sacrificielle). Poster du 10e congrès Défis à la préservation de Tamazight Le plus grand défi pour la préservation de la langue et de la culture amazighes est le manque de mise en œuvre. Cela inclut un manque d’enseignants formés qui n’enseignent que tamazight et un manque de ressources matérielles des étudiants et des enseignants. En outre, il y a une stigmatisation sociale négative attachée à Tamazight qui doit être éliminée dans un effort conscient et une disparité entre les recherches qui ont été effectuées par des institutions et les mesures de mise en œuvre qui ont été prises par les différents pays de l’Afrique du Nord. En dehors des questions de ressources et d’accessibilité, il y a ceux qui sont complètement opposés à l’enseignement de Tamazight. Ces opposants avancent l’argument suivant : les pays de Tamazgha ont déjà un paysage linguistique complexe avec des étudiants apprenant le Fusha (Arabe standard) et le français et que s’il est nécessaire pour les étudiants d’apprendre une troisième langue, ce devrait être une langue globale comme l’anglais. De plus, beaucoup de ceux qui sont contre l’enseignement de Tamazight croient qu’elle n’a aucune valeur fonctionnelle réelle et qu’elle n’est incluse dans le programme d’études qu’à titre symbolique. Bien que la langue amazighe ait été reconnue par certains états d’Afrique du Nord, il est également important de se rappeler que ces états peuvent utiliser la reconnaissance comme un outil politique et comme un moyen de maintenir la paix et le soutien aux régimes pendant les périodes d’instabilité. Par conséquent, bien que les gouvernements aient pu inclure les Amazighs dans la constitution, il ne s’agissait peut-être pas d’un simple acte de bonne volonté, mais d’un geste soigneusement calculé pour conserver le soutien de la population amazighe dans une période d’instabilité dans toute la région nord-africaine. Un autre point important à prendre en considération est le choix du Maroc d’utiliser le Tifinagh comme script/alphabet pour la standardisation de l’amazigh alors que l’Algérie a également décidé de reconnaître l’amazigh comme langue officielle et de le normaliser, mais elle a choisi d’utiliser l’écriture arabe. Bien qu’il y ait probablement de nombreuses d’explications possibles pour ce choix, il semble que le choix de différentes écritures et la création de différentes langues standardisées empêchent les nombreuses communautés amazighes de l’Afrique du Nord de créer une seule grande communauté linguistique dans l’espace Tamazgha. Cette mesure préventive peut également être considérée comme une manœuvre politique visant à empêcher la création d’une communauté ayant des objectifs politiques communs et qui pourrait perturber l’ordre public et la pérennité des États-nations déjà formés en Afrique du Nord. Développer l’éducation dans Tamazgha L’importance de l’éducation a été soulignée par un certain nombre de conventions internationales, notamment la Déclaration universelle des droits de l’homme et le Programme d’action de la Conférence internationale sur la population et le développement de 1994. La quatrième conférence mondiale sur les femmes, qui s’est tenue à Pékin en 1995, a reconnu que l’alphabétisation des femmes était essentielle pour leur permettre de participer aux décisions de la société et d’améliorer le bien-être des familles. En outre, les Nations Unies ont défini les Objectifs du Millénaire pour le développement (OMD), qui comprennent des objectifs d’amélioration de l’éducation, d’égalité des sexes et d’autonomisation des femmes. Les OMD soulignent le rôle essentiel de l’éducation dans la construction de sociétés démocratiques et la création des bases d’une croissance économique soutenue. L’éducation contribue directement à la croissance du revenu national en améliorant les capacités productives de la main-d’œuvre. Une étude récente portant sur 19 pays en développement, dont l’Égypte, la Jordanie et la Tunisie, a conclu que la croissance économique à long terme d’un pays augmente de 3,7 % par année d’augmentation du niveau moyen de scolarisation de la population adulte. L’éducation est donc une stratégie clé pour réduire la pauvreté, en particulier dans la région MENA, où la pauvreté n’est pas aussi profonde que dans d’autres régions en développement. Selon le Fonds des Nations Unies pour la population -UNFPA-, les pays qui ont fait des investissements sociaux dans la santé, la planification familiale et l’éducation ont une croissance démographique plus lente et une croissance économique plus rapide que les pays qui n’ont pas fait de tels investissements. Dans une économie mondiale de plus en plus ouverte, les pays présentant des taux élevés d’analphabétisme et des écarts entre les sexes en matière de niveau d’éducation ont tendance à être moins compétitifs, car les investisseurs étrangers recherchent une main-d’œuvre à la fois qualifiée et bon marché. Diverses tendances mondiales posent des défis particuliers aux femmes analphabètes ou ayant une éducation limitée. L’orientation des économies vers l’exportation et l’importance croissante des petites et moyennes entreprises créent des opportunités pour les femmes, mais celles-ci ont besoin de l’éducation et de la formation appropriées pour en tirer pleinement parti. En outre, les avantages de l’éducation des femmes pour l’autonomisation des femmes et l’égalité des sexes sont largement reconnus : - Lorsque l’éducation des femmes augmente, la fécondité, la croissance démographique et la mortalité infantile et juvénile diminuent et la santé des familles s’améliore.
- L’augmentation de la scolarisation des filles dans le secondaire est associée à une augmentation de la participation des femmes à la main-d’œuvre et de leur contribution au revenu du ménage et au revenu national.
- L’augmentation de la capacité de gain des femmes a, à son tour, un effet positif sur la nutrition des enfants.
- Les enfants – en particulier les filles – de mères instruites sont plus susceptibles d’être scolarisés et d’avoir un niveau d’instruction plus élevé.
- Les femmes éduquées sont plus actives politiquement et mieux informées de leurs droits légaux et de la manière de les exercer.
Stratégie d’alphabétisation fonctionnelle des adultes (AFA) dans Tamazgha La qualité d’une nation, disons-le, dépend de la qualité des compétences, des capacités et des idéaux de ses habitants. L’alphabétisation l’améliore. Elle est un moyen d’accomplissement et de développement personnel. Être analphabète est un énorme handicap intellectuel, politique et économique. Toutefois, cela n’empêche pas de développer des politiques adaptées à la situation particulière des régions. Souvent, les politiques et stratégies nationales d’éducation des adultes n’abordent pas suffisamment le contenu et la méthode de l’éducation des adultes dans diverses communautés. Les interventions éducatives dans ces communautés nécessitent une bonne compréhension des conditions sociales, culturelles et économiques qui les affectent directement, ainsi que de leurs besoins et circonstances particulières. Sur la base de la structure nationale de l’éducation des adultes, le gouvernement devrait créer un département/commission distinct et un organisme de surveillance au niveau national. Cet organisme devrait avoir un statut juridique et s’impliquer intensivement dans les questions liées à l’éducation des adultes au niveau de la base. Il devrait également être chargé de formuler et de coordonner les programmes d’éducation des adultes, et être responsable du suivi et de l’évaluation de la mise en œuvre des politiques et programmes pertinents pour l’éducation pastorale des adultes dans les différentes régions. L’éducation fonctionnelle des adultes ne devrait pas seulement être conçue pour permettre à la base de lire et d’écrire et d’effectuer des calculs simples (3 Rs), mais aussi pour lui enseigner des compétences de base pouvant être utilisées dans la vie quotidienne. Le programme d’études devrait être élaboré sur la base d’une connaissance détaillée et solide de leur mode de vie et de l’environnement social et physique des personnes concernées. Il devrait leur permettre de faire face aux défis de la vie quotidienne et de contribuer à la diversification économique et à la réduction de la pauvreté dans leurs communautés locales ainsi qu’au niveau national. Le programme AFA proposé doit aplanir une certaine distorsion entre les discours politiques et les demandes sociales et individuelles des populations ; distorsion qui conduit à proposer un programme d’alphabétisation uniforme aux objectifs précis et limités qui s’avère inadapté à la variété des motivations exprimées. Il ne s’agit pas de dire que le gouvernement doit proposer des programmes adaptés à l’ensemble des motivations évoquées. Toutefois, il pourrait être opportun de diversifier l’offre afin de mieux répondre aux besoins, notamment de formation continue et d’insertion professionnelle, exprimés par certains des bénéficiaires. L’approche AFA met également en évidence le fait que les motivations varient selon le lieu, l’âge et le sexe. Les jeunes hommes en milieu urbain attendent de cette immersion plus de socialisation et de formation qualifiante, tandis que les femmes sont plus intéressées par une ouverture sur le monde et une recherche de repères. Certains opérateurs, notamment les ONGs, annoncent, en plus du programme d’alphabétisation, la possibilité d’apprendre un métier. Il s’agit très souvent de métiers de couture et de broderie, principalement pour les femmes. Bien que ces compétences puissent être acquises par d’autres activités, ce côté fonctionnel de l’alphabétisation continue de servir d’appât car il est susceptible d’attirer les bénéficiaires. Conclusion : Quelques actions entreprises par l’AMA en faveur des Amazighs du monde -
- En mai 2020, l’AMA interpelle le président français Emmanuel Macron en lui envoyant une lettre dont l’objet est Demande de mesures urgentes pour mettre fin à la guerre civile libyenne en prenant en compte la participation active et les droits des Amazighs.
- En juillet 2020, l’AMA adresse une correspondance au président français Emmanuel Macron à l’occasion du 99è anniversaire de la bataille d’Anoual le 21 juillet, dans laquelle le président de l’AMA a attiré de nouveau son attention sur « le grand préjudice non résolu impliquant immanquablement la responsabilité de la République française dans l’utilisation des armes chimiques contre les populations civiles du Grand Rif marocain pendant la Guerre du Rif de 1921-1927 ». Jean Le Roch, de l’État-Major particulier de la présidence de la République, répond à l’Assemblée Mondiale Amazighe « Le Président de la République a bien reçu la correspondance par laquelle vous demandez, en faveur des héritiers des victimes de la guerre du Rif (1921-1926), la réparation des préjudices subis dans le cadre de l’utilisation d’armes chimiques contre la population civile. Le chef de l’Etat m’a confié le soin de vous assurer de la meilleure attention avec laquelle il a été pris connaissance de votre courrier et les préoccupations qui motivent votre démarche ». En soulignant qu’il s’agit d’un sujet délicat, il a fait savoir que cela relève des compétences confiées à la ministre déléguée auprès de la ministre des Armées chargée de la mémoire et des anciens combattants. M. Le Roch a assuré que la demande de M. Raha sera examinée avec soin, en ajoutant « Ses services ne manqueront pas de vous faire directement savoir la suite susceptible de lui être réservée ».
- En septembre 2020, l’AMA interpelle Conseil des droits de l’Homme des Nations Unies sur les droits des Amazighs au Maroc en lui envoyant une lettre dont l’objet est Demande d’interpellation des autorités marocaines en faveur de respect des droits des Amazighs et de la libération des détenus politiques du « Hirak du Rif ».
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La subjectivité dans la retraduction à plusieurs // Subjectivity in Collaborative Retranslation Le 10 Juillet 2022 Mulhouse (UHA) et Toulouse (UT2J) La subjectivité dans la retraduction à plusieurs
Subjectivity in Collaborative Retranslation
(scroll down for English)
Journées d’études Mulhouse (25/11/2022) et Toulouse (mars 2023)
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Carole Fillière (Université de Toulouse Jean Jaurès, LLA-CREATIS)
Enrico Monti (Université de Haute-Alsace, Mulhouse, ILLE)
La retraduction est un domaine encore insuffisamment exploré malgré l’intérêt que la traductologie lui porte depuis les années 2000 [1]. Si l’accord est assez unanime sur le XXIe siècle comme « âge de la retraduction » [2], les réticences sont nombreuses à l’heure d’aborder la retraduction, terme auquel le monde éditorial préfère ceux de « nouvelle traduction », même si paradoxalement de plus en plus de traducteurs s’affichent comme retraducteurs décomplexés [3]. Au sein de ce champ traductologique, alors que la traduction collective et/ou collaborative n’est étudiée que depuis peu [4], la retraduction à plusieurs reste un champ relativement inexploré, surtout pour les questions cognitives et textuelles de l’activité créatrice plurielle et son rapport aux nouvelles technologies de la traduction. Or, la réhabilitation de l’agent dans la traductologie est une ligne de fond continue [5]. Elle fait suite au cultural turn des années 1990 et nourrit les approches des retraductions comme phénomènes culturels à l’intersection d’un champ collectif et d’un espace subjectif [6].
Nous nous proposons d’envisager une théorisation de la retraduction à plusieurs capable d’apporter un regard nouveau sur la créativité collective et individuelle, et d’articuler l’historicité, la littérarité et la métadiscursivité critique inhérentes au phénomène de la retraduction, afin d’éclairer en retour la traductologie, l’histoire culturelle et la littérature [7].
Pour cela, nous organiserons conjointement deux journées d’études à l’automne 2022 et au printemps 2023, prenant pour objet la part de subjectivité dans la retraduction à plusieurs. Elles prolongeront d’une part les travaux ayant donné lieu à la publication des volumes Autour de la retraduction et Traduire à plusieurs / Collaborative Translations (E. Monti et P. Schnyder (dir.), Orizons, Paris, 2011 et 2018) et, d’autre part, les recherches initiées au cours du séminaire doctoral « La retraduction : Lieu et moment d’interprétation » en 2019-2021 (École doctorale ALLPH@, Université de Toulouse Jean Jaurès) [8].
Ces deux journées ont pour vocation d’associer des traductologues, des philologues, des historiens de la traduction et du livre, ainsi que des traducteurs professionnels au travers de leurs projets, dans une perspective historique et cognitive s’efforçant de saisir l’éthos traductif au sein des interactions plurielles. Ces journées se veulent ouvertes à plusieurs langues-cultures et donneront lieu, en juin 2024, à la publication d’un numéro monographique de TTR (Traduction, Terminologie, Rédaction), revue officielle de l’Association canadienne de traductologie.
Les axes de réflexion que nous proposons sont nombreux et variés, car ils témoignent de la complexité des rapports entre individualité et plurivocalité : en effet, si le traducteur, comme l’affirmait Bernard Hœpffner dans son roman posthume Portrait du traducteur en escroc, est un auteur éclaté, que dire de l’union de divers auteurs éclatés ? Et que nous dit cette union de l’œuvre créée ? est-elle une ou plurielle ? La polyphonie est-elle le but ou l’obstacle de cette pratique ? Qu’en est-il de l’autorité quand elle est collective ? Que devient l’éthos du sujet traducteur dans l’alliance intersubjective au service de la pratique de la retraduction à plusieurs ?
Voici quelques axes de réflexion possibles :
- Historiographie, définitions et réceptions : études de projets éditoriaux, de la formation de collectifs ; tentative de définitions de cette pratique : divergences et associations entre le collectif et le collaboratif ? deux retraducteurs, est-ce déjà un « collectif » ? la retraduction à plusieurs concerne-t-elle le processus ou le produit ? les anthologies associant divers retraducteurs d’un même auteur, ou pas, sont-elles des retraductions à plusieurs, quand la polyphonie se fait par contiguïté et association ? comment sont présentées au public ces entreprises ? comment sont-elles reçues ?
- Difficultés, défis et limites : études du leadership, de l’autorité fluctuante ou partagée, des conflits de retraduction et de leur gestion, des phénomènes de désengagement dans l’entreprise plurielle.
- Avantages, ouvertures et plaisirs : études de cas présentant des expériences fondées sur le partage et la collaboration, sur les émotions et l’éthos des retraducteurs ; sur la fonction de l’émulation, du dialogisme, de l’hybridation discursive pour un enrichissement des œuvres ; ou encore sur la part de la subjectivité et de l’intersubjectivité créatrice lorsqu’il s’agit de donner voix à plusieurs altérités en plus de celle de l’auteur.
- Pratiques : études sur les modalités de travail à plusieurs, depuis l’anonymat et l’invisibilité (Wiki-traducteurs et pratiques de crowdsourcing) jusqu’à l’association de plusieurs créateurs revendiqués ; retours d’expériences partagées ; analyse de retraductions à plusieurs.
- Technologie et intermédialité : études sur le rôle de nouvelles technologies de la traduction dans la retraduction à plusieurs ; sur l’intégration d’autres médias dans les pratiques retraductives (illustrations, vidéo, etc.) et leurs interactions avec les textes.
- Implications traductologiques et pédagogiques : comment cette pratique doublement critique nous permet-elle de repenser notre discipline ? et comment la pédagogie de la traduction s’en nourrit (les ateliers du « créer ensemble » dans le cadre des cours).
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Les propositions de contributions devront être envoyées aux deux organisateurs pour le 10 juillet 2022 : elles comporteront un résumé de 500 mots, une liste de 5 mots-clés, ainsi qu’une courte présentation bio-bibliographique. Veuillez les adresser à carole.filliere@univ-tlse2.fr et enrico.monti@uha.fr.
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[1] L’entrée « retraduction », n’est ajoutée qu’en 2004 dans la Routledge Encyclopedia of Translation Studies. Parmi les études focalisées sur cette thématique, on peut citer : Palimpsestes, « Retraduire », 4, 1990 ; « Pourquoi donc retraduire ? », 15, 2004 ; R. Kahn et C. Seth (dir) La Retraduction, Mont-Saint-Aignan, Publications des universités de Rouen et du Havre ; E. Monti et P. Schnyder (dir.), Autour de la retraduction. Perspectives littéraires européennes, Orizons, Paris, 2011 ; J.-P. Courtois (dir.), De la retraduction. Le cas des romans, La Lettre volée, Bruxelles, 2014 ; « Voice in Retranslation », Target, 27, 2015. Le cycle de rencontres « Retranslation in Context », qui ont eu lieu à Istanbul en 2013 et 2015, à Gand en 2017, à Madrid en 2019 et se tiendront à Budapest en avril 2022 manifeste la vitalité de la réflexion actuelle dans ce domaine.
[2] I. Collombat, « Le XXIe siècle : l’âge de la retraduction », Translation Studies in the new Millennium, 2004, 2-15.
[3] C. Fillière, « Lire les (re)traductions », conférence UT2J, 2021.
[4] Depuis les colloques de 2014 à Mulhouse et à Paris 8 ont paru : « Voyage en équipage », Traduire, 233, 2015 ; A. Cordingley et C. Frigau Manning (eds.), Collaborative Translation : from the Renaissance to the Digital Age, London, Bloomsbury, 2016 ; E. Monti, P. Schnyder (dir.), Traduire à plusieurs. Collaborative Translation, Paris, Orizons, 2018 ; « Traduire ensemble pour le théâtre », La Main de Thôt, 4, 2018.
[5] Le numéro « Le Je du traducteur » de Meta date de 1993, mais c’est aujourd’hui que tous les acteurs s’emparent du sujet, telle l’association Traduqtiv (Traduction et Qualité : transmission, information et veille).
[6] A. Brisset, « Retraduire ou le corps changeant de la connaissance. Sur l’historicité de la traduction », Palimpsestes, 15, 2004, 17-45.
[7] Comme « traduction au carré » (C. Fillière, 2021), la retraduction se comporte en espace critique qui engendre sa propre réflexion, ou « le déploiement d’une herméneutique appliquée » (Y. Chevrel, « Introduction : la retraduction », R. Kahn et C. Seth (dir.), La Retraduction, Mont-Saint-Aignan, Publications des universités de Rouen et du Havre, 2010, 20).
[8] Réflexion initiée en février 2019 lors de la journée « La traduction littéraire et SHS à la rencontre des nouvelles technologies », en partenariat avec la Direction Générale de la Traduction de Bruxelles, qui a donné lieu au numéro 9 de La Main de Thôt (2021) : https://revues.univ-tlse2.fr/lamaindethot/index.php?id=899).
***
Subjectivity in Collaborative Retranslation
La subjectivité dans la retraduction à plusieurs
Seminar in Mulhouse (25/11/2022) and Toulouse (March 2023)
Carole Fillière (University of Toulouse - Jean Jaurès, LLA-CREATIS)
Enrico Monti (UHA Mulhouse, ILLE)
Retranslation is an insufficiently explored issue, despite the surge of interest that the topic has known within translation studies in the last twenty years [1]. While a general agreement seems to be found on the 21st century as the “age of retranslation,” [2] more reluctance is still to be found around the term “retranslation,” to which the publishing world prefers “new translation,” even though, somehow paradoxically, more and more translators claim to be “unabashed retranslators” [3]. While collaborative translation has only recently been studied [4], collaborative retranslation remains a relatively unexplored field, especially in terms of the cognitive and textual issues of plural creative activity, and its relation to new technologies. The rehabilitation of the agent in translation studies, which can be traced back to the cultural turn of the 1990s [5], inspires approaches to retranslations as cultural phenomena at the intersection of a collective field and a subjective space [6].
We would like to invite a theorization of collaborative retranslation providing new perspectives on collective, collaborative and individual creativity, as well as on the historical, literary and critical metadiscursivity inherent to the phenomenon of retranslation. Such perspectives may in turn shed new light on translation studies, cultural history and literature [7].
Two one-day seminars will be held in the autumn of 2022 and in the spring of 2023, focusing on subjectivity within collaborative retranslations. The two seminars will build on the volumes Autour de la retraduction and Traduire à plusieurs / Collaborative Translations (E. Monti and P. Schnyder (eds.), Orizons, Paris, 2011 and 2018), as well as on the research paths of the doctoral seminar La retraduction : Lieu et moment d’interprétation (Doctoral School ALLPH@, University of Toulouse - Jean Jaurès, 2019-2021) [8].
The aim of these two days is to bring together translation scholars, philologists, historians and professional translators in order to unravel the translational ethos emerging from plural interactions. The two seminars will be open to different languages and cultures, and will result in a monographic issue of TTR (Translation, Terminology, Writing), the official journal of the Canadian Association for Translation Studies, in June 2024.
The research paths that we want to explore are wide-ranging, accounting for the complex relationship between individuality and plurality. If the translator—as Bernard Hœpffner wrote in his posthumous novel Portrait du traducteur en escroc—is an “exploded” author, what can be said of the gathering of various exploded authors? And what does such gathering tell us about the resulting work? Is it single or plural? Is polyphony a goal or an obstacle in such practice? What about collective authority? What happens to the translators’ ethos in the intersubjective alliance of collaborative retranslations?
Here are some possible research paths:
· Historiography, definitions and receptions: studies on book projects, on the creation of translation collectives; attempts to define this practice: similarities and differences between collective and collaborative? Are two retranslators already a “collective”? Does the collaborative dimension concern the process or the product? Can anthologies associating various retranslators of the same author be considered collaborative retranslations, with polyphony achieved through contiguity and association? How are collaborative retranslations presented to the public? How are they received?
· Challenges and limits: studies on leadership, fluctuating or shared authority, retranslation conflicts and their management, disengagement in collaborative practices.
· Advantages and benefits: studies on experiences based on sharing and collaborating, on the emotions and ethos of the retranslators; on emulation, dialogism, and discursive hybridization as a source of enrichment; on the role of subjectivity and creative intersubjectivity when giving voice to several agents, in addition to the author.
· Practices: studies on the different modes of collaborative work, from anonymity and invisibility (Wiki-translators and crowdsourcing) to the self-conscious association of several creators; feedback on practical experiences; analyses of collaborative retranslations.
· Technology and Intermediality: studies on the role of new technologies in collaborative retranslations; on the integration of other media in retranslations (illustrations, videos, etc.) and their interactions.
· Implications on Translation Studies and Translation Training: how does this doubly critical practice allow us to rethink the discipline of Translation Studies? How may translation training benefit from it?
Proposals for contributions should be sent to the two organizers by July 10, 2022: they should include a 500-word abstract, 5 keywords, and a short bio-bibliographic note. Please send them to: carole.filliere@univ-tlse2.fr and enrico.monti@uha.fr.
—
[1] The entry “retranslation” appeared only in the 2nd edition of the Routledge Encyclopedia of Translation Studies, in 2004. Here are a few volumes and journal issues published on this topic: Palimpsestes, “Retraduire”, 4, 1990; “Pourquoi donc retraduire?”, 15, 2004; R. Kahn and C. Seth (dir.), La Retraduction, Mont-Saint-Aignan, Publications des universités de Rouen et du Havre; E. Monti and P. Schnyder (dir.), Autour de la retraduction. Perspectives littéraires européennes, Orizons, Paris, 2011; J.-P. Courtois (ed.), De la retraduction. Le cas des romans, La Lettre volée, Brussels, 2014; “Voice in Retranslation”, Target, 27, 2015. The series of conferences “Retranslation in Context,” which took place in Istanbul in 2013 and 2015, in Ghent in 2017, in Madrid in 2019, and will be held in Budapest in April 2022, show the vitality of this research area.
[2] I. Collombat, “Le XXIe siècle : l’âge de la retraduction”, Translation Studies in the New Millennium, 2004, 2-15.
[3] C. Fillière, “Lire les (re)traductions”, UT2J conference, 2021.
[4] Since the 2014 conferences in Mulhouse and Paris 8, here are the volumes which have appeared on this topic: “Voyage en equipage”, Traduire, 233, 2015; A. Cordingley and C. Frigau Manning (eds.), Collaborative Translation: from the Renaissance to the Digital Age, London, Bloomsbury, 2016; E. Monti, P. Schnyder (dir.), Traduire à plusieurs. Collaborative Translation, Paris, Orizons, 2018; “Traduire ensemble pour le théâtre”, La Main de Thôt, 4, 2018.
[5] The issue “Le Je du traducteur” of the journal Meta dates back to 1993, but only recently has this idea reached a larger audience via several actors, such as the association Traduqtiv (Traduction et Qualité: transmission, information et veille).
[6] A. Brisset, “Retraduire ou le corps changeant de la connaissance. Sur l’historicité de la traduction”, Palimpsestes, 15, 2004, 17-45.
[7] As a “squared translation” (C. Fillière, 2021), retranslation acts as a critical space generating its own thinking, “the deployment of an applied hermeneutic” (Y. Chevrel, "Introduction : la retraduction", R. Kahn and C. Seth (dir.), La Retraduction, Mont-Saint-Aignan, Publications des universités de Rouen et du Havre, 2010, 20).
[8] Reflection initiated in February 2019 during the symposium “Literary translation and Humanities and Social Sciences translation, in the wake of new technologies,” in partnership with the Directorate-General for Translation in Brussels (La Main de Thôt, 9, 2021: https://revues.univ-tlse2.fr/lamaindethot/index.php?id=899).
Références / References
ALVSTAD, Cecilia, Alexandra ASSIS ROSA (2015), « Voice in retranslation. An overview and some trends », Target, 27(1), 3-24.
BARBA MUÑIZ, Andrés (2019), « Llamadme Ismael. O sobre las dificultades de traducir Moby Dick », Leer, número 293, 30-31.
BENSIMON, Paul (1990), « Présentation », Palimpsestes, 4, IX-XIII.
BERK ALBACHTEN, Ozlem, Şehnaz Tahir GÜRÇAĞLAR (eds.) (2018), Perspectives on Retranslation : Ideology, Paratexts, Methods, The Turkish Context, London, Routledge.
BERMAN, Antoine (1990), « La retraduction comme espace de la traduction », Palimpsestes, 4, “Retraduire”, 1-7.
BISTUÉ, Belén (2013), Collaborative Translation and Multi-Version Texts in Early Modern Europe, Farnham, Ashgate.
BRISSET, Annie (2004), « Retraduire ou le corps changeant de la connaissance. Sur l’historicité de la traduction », Palimpsestes, 15, 17-45
BROWNLIE, Siobhan (2006), « Narrative theory and retranslation theory », Across Languages and Cultures, 7 (2), 145-170.
BUENO MAIA, Rita, Hanna PIĘTA, Alexandra ASSIS ROSA (2018), « Translation and adjacent concepts », in Lieven D’HULST, Yves GAMBIER (eds.), A History of Modern Translation Knowledge: Sources, Concepts, Effects, Amsterdam/Philadelphia, John Benjamins, 75-84.
CADERA, Susanne, Andrew WALSH (eds.) (2017), Literary Retranslation in Context, Oxford, Peter Lang.
COLLOMBAT, Isabelle (2004), « Le XXIe siècle : l’âge de la retraduction », Translation Studies in the new Millennium, vol. 2, 2004, 1-15.
CORDINGLEY, Anthony, Céline FRIGAU MANNING (eds.), Collaborative Translation : from the Renaissance to the Digital Age, London, Bloomsbury, 2016.
COURTOIS, Jean-Patrice (2014), De la retraduction : Le cas des romans, Bruxelles, La Lettre volée.
DAVISON, Claire (2014), Translation as Collaboration : Virginia Woolf, Katherine Mansfield and S. S. Koteliansky, Edinburgh, Edinburgh University Press.
DEAN-COX, Sharon (2014), Retranslation : Translation, Literature and Reinterpretation, London, Bloomsbury.
DESMIDT, Isabel (2009), « (Re)translation Revisited », Meta, vol. 54(4), 669-683.
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FILLIÈRE, Carole (2022), « Dialogisme et retraduction des poèmes en prose de Federico García Lorca », « Dialogues et dialogismes », Crisol, Université de Nanterre.
GAMBIER, Yves (1994), « La Retraduction, retour et détour», Meta, 39(3), 413-417.
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KAHN, Robert, Catriona SETH (dir.) (2010), La Retraduction, Mont-Saint-Aignan, Publications des universités de Rouen et du Havre.
KOSKINEN, Kaisa, Outi PALOPOSKI (2004), « Thousand and one translations : Revisiting retranslation », in G. HANSEN, K. MALMKJAER, D. GILE (eds.), Claims, Changes and Challenges, Amsterdam/ Philadelphia, John Benjamins, 27-38.
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La main de Thôt (2018), 4, « Traduire ensemble pour le théâtre ».
LEFEVERE, Andre (1992), Translation, Rewriting, and the Manipulation of Literary Fame, London, Routledge.
MALTA, Gleiton, Cristiane SILVA FONTES, Igor A. LOURENÇO DA SILVA, « (Re)Translation from a process-oriented approach », Cadernos de Tradução, 39(1), 190-215.
MONTI, Enrico (2011), « Introduction : la retraduction, un état des lieux », in Enrico MONTI, Peter SCHNYDER (dir.), Autour de la retraduction, Paris, Orizons, 9-25.
MONTI, Enrico, Peter SCHNYDER (dir.) (2011), Autour de la retraduction : Perspectives littéraires européennes, Paris, Orizons.
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Une revue scientifique pour l’expression des chercheurs africains Une session de la conférence de lancement de la revue Global Africa à l'université Gaston Berger de Saint-Louis. Crédit image: Global Africa. - Cette revue baptisée Global Africa publie aussi dans les langues africaines, à commencer par le swahili
- Ses articles sont d’accès libre sur le site du programme et disponibles en version papier à la demande
- Le programme comprend aussi un volet dédié au renforcement des capacités des jeunes chercheurs
[SAINT-LOUIS, SENEGAL] Le 10 mars 2022, une nouvelle revue scientifique a fait son apparition dans le monde de la recherche. Il s’agit de Global Africa, une revue scientifique internationale et pluridisciplinaire. Editée par l’université Gaston Berger (UGB) de Saint Louis au Sénégal, elle ambitionne d’apporter une réponse africaine aux enjeux auxquels fait face le monde en général et le continent africain en particulier. « La part de l’Afrique dans la production mondiale de connaissances est de 2%. Nous comptons donc nous attaquer aux racines de cette sous-production et de cette production qui n’est pas toujours à la hauteur de la qualité attendue », explique Mame Penda Ba, professeur de sciences politiques à l’UGB et rédactrice en chef de cette revue. « Dans le même temps, il y a des choses de qualité qui se font dans le monde de la recherche en Afrique, et nous voulons également contribuer à les rendre plus visibles au niveau international », poursuit l’intéressée. “L’ambition est de restaurer la dignité des langues Africaines et rappeler au monde et aux Africains que ce sont des langues de recherche et d’enseignement” Felwine Sarr, université de Duke, Etats-Unis Pour l’écrivain sénégalais Felwine Sarr, professeur d’études romanes à l’université de Duke en Caroline du Nord (Etats-Unis) la première valeur ajoutée que Global Africa apporte au monde de la recherche est son ambition d’ériger une revue de classe internationale, qui paraît régulièrement et qui prouve qu’à partir de l’Afrique, on peut produire des savoirs scientifiques qui répondent aux enjeux de l’Afrique et du monde. « Pour moi, c’est important d’avoir une ambition scientifique forte et de ne pas considérer que nous sommes juste des consommateurs du savoir produit ailleurs. Mais que nous sommes un lieu à partir duquel nous produisons des savoirs qui nous intéressent et qui intéressent les autres », a-t-il confié à SciDev.Net. Au cours de la conférence de lancement de cette revue qui s’est tenue à Saint-Louis du 15 au 18 mars 2022 sous le nom « African Research Matters », les participants ont relevé que l’autre défi de la recherche africaine, c’est la question de la langue. Felwine Sarr constate : « nous pensons dans des langues coloniales qui sont devenues du fait des langues africaines car nous nous les sommes appropriées. Alors que nous avons une richesse intarissable dans nos langues africaines. Nos langues sont riches d’interrogations et de perspectives nouvelles ». Pour lui, leur utilisation nous permet de questionner autrement les enjeux globaux. « Nous voulons donc redonner aux langues africaines toute leur dignité en les mettant au même niveau que les langues qui sont connues dans le monde de la recherche », conclut le chercheur. En effet, outre le français, l’anglais et l’arabe, la revue Global Africa produit-elle ses articles en swahili, avec pour ambition de couvrir progressivement les autres langues les plus parlées sur le continent. « C’est une approche innovante. Je n’ai pas encore vu une revue scientifique qui, dès le départ, fait le pari d’une grande langue véhiculaire africaine. L’ambition est donc de restaurer la dignité des langues Africaines et rappeler au monde et aux Africains que ce sont des langues de recherche et d’enseignement », indique Felwine Sarr. Edition scientifiques Adossé sur la revue du même nom, le programme Global Africa veut également contribuer au renforcement des capacités des jeunes chercheurs africains et soigner l’écosystème de l’édition scientifique continentale à travers une amélioration qualitative des capacités de publication des presses universitaires. « Le “volet formation et événements” apportera une plus-value essentielle au programme. La revue est autonome ; mais le programme inclut des formations en ligne et en présentiel (écoles d’été) qui, au-delà de répondre à des besoins avérés vont permettre de renforcer les compétences des jeunes chercheurs susceptibles de soumettre un article à la revue », explique Laurent Vidal, directeur de recherche à l’Institut de recherche pour le développement (IRD) et président du comité de pilotage du programme Global Africa. Ce dernier ajoute d’ailleurs que des numéros spécifiques de la revue seront en plus régulièrement dédiés à des propositions de jeunes chercheurs du continent. « La formation que propose le programme nous intéresse. Car, nous avons besoin de maitriser la démarche et la méthode de la recherche et de l’écriture scientifique afin d’améliorer la qualité de nos productions », commente Nestor Sohbe Djidim, jeune chercheur en sciences sociales à l’université de Maroua au Cameroun.Le programme Global Africa est à mettre à l’actif d’un consortium de quatre institutions, à savoir : Le Laboratoire d’analyses des sociétés et pouvoirs / Afrique-Diasporas (LASPAD) de l’UGB, l’IRD, l’université Internationale de Rabat (Maroc) et le Laboratoire d’études et de recherche sur les dynamiques sociales et le développement local (LASDEL). A en croire ses promoteurs, la revue Global Africa, publiée en libre accès, répond aux standards les plus élevés de l’édition scientifique internationale, et jouit d’une totale indépendance scientifique. Financée à 56% par l’Agence française de développement (AFD) pour les quatre premières années, la revue a une parution semestrielle pour les deux premières années et est disponible en téléchargement sur le site du programme et en version papier imprimée à la demande.
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