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The word 'empowerment' doesn't fit any social justice framework by Paul Haeder / September 4th, 2021 September 8 makes 54 Years of celebrating International Literacy Day Benjamin Spock, M.D., Author of Baby & Child Care — An eloquent plea that Americans recognize the appalling frequency of illiteracy…a tragedy which handicaps–occupationally, politically, and emotionally–a third of the citizens of our rich, ‘advanced’ country. referencing, Illiterate America, Jonathan Kozol Note: This is a pretty mellow piece below (parts 1 & 2), for the local, Newport News Times, where I have published. Here, an archive, of sorts, of some of my articles and op-eds. +–+ In elementary school he was put in special ed because of learning and reading delays. The label followed him all the way through high school. He graduated from Toledo High School with an IEP Diploma. He worked as a landscaper and janitor; he struggled to live on his own because he could not read. However, he’s a survivor. For years, he’s been working at a mill operating a large Caterpillar. He’s wanted to learn how to read for more than two decades. At age 36 the proverbial light bulb went off on August 3, 2021. Reading tutors who worked through Mid-Valley Literacy Center rendezvoused to assist this man’s reading. One of the tutors is my friend, and she reports her “student learner” is reading sometimes fluidly. She’s been at this since March, meeting him in Toledo once a week. My friend hails from Chile, and has been a teacher locally, as well as a substitute in Lincoln County. She’s fluent in Spanish and English, and works as a professional translator. Maria, a library tech, and another tutor have been working with this young man for six months. More than 43 million adults in the US cannot read, write or do basic math above a third grade level. That’s one stat, and professionals I work with – I’ve been an English and writing teacher for more than three and a half decades, in El Paso, Juarez, Mexico, Spokane, Seattle, Portland, other places – say the actual figure is much higher, around the 60 to 80 million mark. In one diverse study, 80 percent of people trying to properly install an infant car seat failed one or more steps because of “an inability to follow directions written at a 6th grade level.” Other stats point out if the US was to increase average reading grade levels to the 6th grade, an additional $2.2 million a year would be added the economy. Maria’s student is looking to move into an area of the mill where reading instructions and understanding safety manuals are a must. Getting out of the seat of a bouncing, loud log loader will also help him strengthen his longevity at the job. I have worked with this student. He lives on his own, does amazing engine work on his truck, and he eventually wants to get certification and open up his own car repair shop. He tells me that he was picked on beginning in second grade, for his inability to sound out words and lack of skills to do “read alongs.” This stigma is common in Lincoln County. Poverty, one-parent family dynamics, and other adverse childhood events (ACES) impact youth’s ability to learn at grade level. Others are born with some form of developmental disability. We are seeing as a society more youth entering our primary schools with learning/intellectual disability – a phrase that stigmatizes people. I’ve worked with adults as a supported employment professional in Seattle, Portland, Gladstone, Beaverton and Lincoln County; and assisted adults in advocating for themselves in order to land jobs and keep those jobs. Reading, writing and math sometimes are impediments, either individually, or collectively. However, all those services Oregon has set up around supported employment and housing do give people a hand up. Maria’s student has had dozens of folk come into his life, informally, who started reading sessions, but all quickly moved on. Maria, 78, is dedicated to this gentleman. She reports to me that “he is finally reading, sometimes pretty complex sentences. He has a big smile on his face now when we meet.” Maria’s student is one of millions worldwide who should be valorized for succeeding. All our hats should be off for this local man: September 8 is International Literacy Day. “Since 1967, International Literacy Day (ILD) celebrations have taken place annually around the world to remind the public of the importance of literacy as a matter of dignity and human rights, and to advance the literacy agenda towards a more literate and sustainable society. Despite progress made, literacy challenges persist with at least 773 million young people and adults lacking basic literacy skills today.” +–The End–+ This is what guiding and assisting look like: [Linda Perez (L) and her guide Alvaro Herrera (R), Tokyo, Japan, August 31, 2021. | Photo: EFE] My first story on this fellow, from illiterate in March to reading in August: Literacy is a matter of life and death, happiness or penury I used to get my elbows up into many literacy projects as an English and writing faculty member at community colleges, universities, prison school programs and writing/journalism workshops for people who are exploited because of their status as low income or as former felons, and those homeless citizens as well as adults living with developmental and intellectual disabilities. Events like “Banned Books Month” (October) or National Poetry Month (April) I worked hard to promote/support. Big journalism organizations like Project Censored and groups like Reporters without Borders are still in my blood. I am now working again in a small rural community dotted with small towns. I am not only supporting folks with job development and on-the-job training and coaching, but I am helping two Lincoln County citizens with reading literacy. In my situation with Shangri-La, these two are adult men in their 30s who are seeking reading literacy programs. It may come as a surprise to citizens, lawmakers and politicians alike, but Lincoln County does not have a literacy center. There is no one-stop place for people who need literacy tutoring, whether they are functionally illiterate in their English skills as a U.S.-born citizen, or those who are English as a second/third language learners. I’m working with a Salem group, Mid-Valley Literacy Center (founded in 2009). Vivian Ang is my contact who is helping train Newport and Toledo-based citizens to help tutor my two clients. This is not an easy task, and Vivian, with more than 20 years of tutoring including at Chemeketa Community College, says it’s hit or miss. “I do not have any experience with assisting an adult with a learning disability (developmental disability) to learn how to read,” she has repeated to me several times. An adult who drives a car, works at a factory, runs a large piece of construction equipment, lives on his own and presents as a “regular sort of guy” can be in one of the most dire of circumstances — functional and complete illiteracy. Wanting to learn how to read when you are in your 30s takes guts. There are stigmas for someone who can’t read an insurance form or simple job application. The need is high in Lincoln County for adults like this client of mine — born in Newport and educated in Newport’s K-12 system, including special education classes — to learn how to read. But we have many from Mexico, Guatemala and other countries in our communities where learning how to read and speak English is more than just a step toward better pay. Vivian tells me a story about an Oregon woman, from Mexico, illiterate in English, who had a sick daughter who needed medication to improve. The prescription stated, “Take this medication once a day.” In Spanish, once is the word for the number 11, so, tragically, the mother followed the prescription contextualized in her Spanish reading abilities. At 11 times a day, after a few days, the medication killed her two-year-old daughter. Navigating housing, employment, the legal system, utility companies, landlords, cultural activities, and representative politics are basically off limits to a person who can’t read or write. The amount of exploitation, fines, fees, garnishments, late payments and other penalties is a regular occurrence for people who can’t read and write. According to the Barbara Bush Foundation for Family Literacy (founded 1991), low literacy in the USA costs us as a society $2.2 trillion a year. According to U.S. Department of Education, more than half of U.S. adults aged 16 to 74 years old (54 percent or 130 million people) lack proficiency in literacy, reading below the equivalent of a sixth-grade level. For my many clients across the board, lack of reading, low reading levels and functional illiteracy can be linked to poorer health, low levels of civic engagement and low earnings in the labor market. On average, more than 70 percent of people following the seventh grade reading level for instructions on how to install an infant car seat fail to follow the proper steps. I am enlisting tutors for my two clients. I have a librarian and a library technician on board. Three retired women living in Toledo and Newport, too. One of my client’s workplaces is stepping up and paying the nonprofit Vivian runs for the materials and training. That general manager is also providing a private space with internet access to his worker (I’ll call him Samuel) who is illiterate. He tells me, “I wish I had 22 Samuel’s working for me. He’s an incredible worker, reliable, goes the extra mile.” +–END--+ So, as an endpoint, I have to express the complete dissatisfaction with K12 and college and university settings, whereby the stuff (sic) taught is broken, stuffed and starved lies, with some of the most fearful or disruptive professors, principals, administrators and school boards ruining our youth, and our young adults’ minds. Lest we forget great workers for real education, fighting colonialism in Latin America and Africa. Oh, we need anti-capitalists, anti-imperialists, anti-billionaire workers to bring real education to our people, intergenerational, on the land, away from dark hallways, 30 desks and chairs to a room, away from the atomization and disparity of capitalist miseducation: Freire’s work and practice have inspired what has become a worldwide critical pedagogy movement. Cabral is a centrally important, yet mostly unacknowledged, influence of this movement. In the last prepared book before his death, subtitled Letters to Those who Dare Teach, Cabral’s influence on Freire seems to have remained central, as he insisted that “it is important to fight against the colonial traditions we bring with us.” The Portuguese colonization of Guinea-Bissau was backed by Spain, South Africa, the United States, and NATO. Summarizing the pooled imperialist power wielded by Portugal in a report on the status of their struggle Cabral (1968a) elaborates: In the basic fields of economics, finance and arms, which determine and condition the real political and moral behavior of states, the Portuguese government is able to count more than ever on the effective aid of the NATO allies and others. Anyone familiar with the relations between Portugal and its allies, namely the USA, Federal Germany and other Western powers, can see that this assistance (economic, financial and in war material) is constantly increasing, in the most diverse forms, overt and covert. By skillfully playing on the contingencies of the cold war, in particular on the strategic importance of its own geographical position and that of the Azores islands, by granting military bases to the USA and Federal Germany, by flying high the false banner of the defense of Western and Christian civilization in Africa, and by further subjecting the natural resources of the colonies and the Portuguese economy itself to the big financial monopolies, the Portuguese government has managed to guarantee for as long as necessary the assistance which it receives from the Western powers and from its racist allies in Southern Africa. (Source) Read the piece, “How Amílcar Cabral shaped Paulo Freire’s pedagogy: Frantz Fanon’s influence on Paulo Freire’s thought is well known, but the Brazilian educator also drew considerably from Amílcar Cabral, the revolutionary intellectual from Guinea-Bissau”
UNESCO has selected six outstanding literacy programmes from Côte d’Ivoire, Egypt, Guatemala, India, Mexico and South Africa as winners of its International Literacy Prizes, awarded on the occasion of International Literacy Day (8 September). During the COVID crisis, these programmes continued to help students learn to read and write through accessible technologies. “These programmes have literally changed the lives of thousands of children, young people, women and marginalised adults. Literacy empowers individuals and it expands people’s capabilities and freedom of choice.” Audrey Azoulay, UNESCO Director General At least 773 million youth and adults globally still cannot read and write, and 250 million children are failing to acquire basic literacy skills. There are more non-literate women than men, and women are also increasingly left behind in the digital environment. This situation is expected to worsen, as COVID-19 school disruptions have caused learning losses. 23.8 million additional children and youth worldwide may drop out or not have access to school in 2021 due to the pandemic’s economic impact alone. The awards will be presented during a virtual International Conference entitled “Literacy for a human-centred recovery: Narrowing the digital divide,” which UNESCO will host on 8 and 9 September. The online event will bring together representatives of governments, development partners, experts and educators to explore how literacy can contribute to building a solid foundation for a human-centred recovery, with a special focus on the interrelation between literacy and the digital skills that half of the world’s population still lacks. A special session focusing on inclusive distance and digital learning will be held with the prizewinners on 9 September(1.30pm to 2.45pm CET). The three awards of the UNESCO King Sejong Literacy Prize for work contributing to mother language-based literacy development, sponsored by the Government of the Republic of Korea, will be awarded to: - 'Broadcasting Bilingual Stories: Promoting interactive literacy programming in rural Guatemala' of Limitless Horizons Ixil (LHI), Guatemala. LHI is a non-governmental organization that has been working to address gender disparities and improve educational outcomes in Chajul, Guatemala, since 2004. The programme’s objective is to promote literacy through distance learning for Maya Ixil youth, who are at risk of dropping out of school due to the COVID-19 pandemic. The organization develops educational broadcasts providing inclusive digital literacy programming for Maya Ixil children and youth. The programme utilizes accessible technology such as radio and television and provides book-lending and academic support in a community library.
- ‘Enabling the education of people with disabilities through technology-enabled inclusive learning material, with specific focus on Indian Sign Language based content' of the National Institute of Open Schooling (NIOS), India. NIOS is an autonomous organization under the Indian Ministry of Education, providing quality education to all through open and distance learning. It is one of the largest open schooling programmes in the world with a cumulative enrolment of millions of learners. Since its establishment in 2016, the programme has focused on the educational needs of persons with disabilities and other minority groups. It offers an inclusive environment, giving learners the flexibility to choose subjects they want to study. Learners are therefore not only able to enhance their academic skills, but can acquire vocational skills through courses of variable length. NIOS uses digital tools and local languages to help persons with disabilities and provides learners with Indian Sign Language-based content.
- 'Using digital technologies to promote children's literature in South Africa's indigenous languages' of Puku Children's Literature Foundation, South Africa. Puku is a non-governmental organization established in 2009 with the objective of promoting reading and book development to help all children, especially those living in the most economically deprived areas, have access to books in all South African languages. The programme conducts workshops and social media activities to train storytellers, writers, teachers, librarians, language practitioners, cultural and literary activists and academics in indigenous language communities, and enable them to teach children. During the COVID-19 pandemic, Puku organized the first ever webinar series in indigenous languages within and between linguistic communities, through radio and social media, to promote the production of book catalogues in all indigenous languages of South Africa.
Each of the three UNESCO King Sejong prizewinners will receive a medal, a diploma and a cash prize of US$20.000. The three awards of the UNESCO Confucius Prize for Literacy, for work that contributes to functional literacy, leveraging technological environments, in support of adults in rural areas and out-of-school youth, supported by the Government of the People’s Republic of China, will be given to: - ‘Building & Growing’ of Construyendo y Creciendo, Mexico. Founded in 2006, the non-profit organization provides people a second chance to obtain a quality, officially-recognized, and comprehensive education to people with low or no literacy skills, in particular construction workers and their communities. The organization’s mission is to promote literacy, including functional literacy, and support adult education. The ‘Building & Growing’ programme focuses on providing digital and inclusive literacy education at construction sites, and in mobile and distance classrooms, bringing the learning environment to learners. Through academic and personal development, as well as training, the programme tackles economic, social, and psychological barriers to education, and provides crucial digital skills.
- Experience in organizing online literacy classes for rural areas in Egypt of Ain-Shams University, Egypt. Ain-Shams University was established in 1950, making it the third oldest university in Egypt. The University’s Society Service and Environment Development Department, which works on community development services to poor, marginalized, and needy villages and settlements. The project uses digital technology in literacy training to empower learners in rural areas of Egypt and participates in the National Literacy Project. It provides educational, economic, and social services and uses incentives and training programmes to encourage university students to join the project as literacy teachers. Throughout the COVID-19 crisis, there has been an increased focus on technology and distance learning in the university’s literacy programmes, through the use of printed materials, television, text messages and online platforms such as YouTube.
- 'Functional literacy for vendors in Abidjan through the use of ICT' of the Association of Literacy Teachers Who Use Information and Communications Technology’ (GA-TIC), Côte d’Ivoire. Created in 2017, the non-governmental organization specializes in capacity-building of functional literacy through digital technology for women vendors in Côte d’Ivoire. The objective of the programme is to empower beneficiaries, 95% of whom are women, and help them improve their reading, writing, and arithmetic skills in order to manage their income-generating activities better. Learning was adapted to individual needs in terms of content and timing through hybrid learning modality.
Each of the three UNESCO Confucius prizewinners will receive a medal, a diploma and a cash prize of US$30.000. Distributed by APO Group on behalf of United Nations Educational, Scientific and Cultural Organization (UNESCO).
Closing the divide between literacy and technology
a day ago By: April Meersman
For most people, reading is a simple task but for far too many people worldwide, literacy is a challenge. Sometimes circumstances cannot provide the right tools to those who need them the most. Whatever the reason, it is a fact that literacy changes lives. On September 8th, celebrate International Literacy Day (ILD). Since 1967, the world has shared in ILD to promote dignity and human rights to advance social sustainability. In other words, better the education, better the life. This year’s theme is, “Literacy for a human-centred recovery: Narrowing the digital divide.” With COVID closing schools and distance learning becoming an accepted “norm,” technology has quickly become a tool for a better education. Unfortunately, not everyone has full access to the technology needed for success. Distance learning becomes very difficult for families with no internet service or computer systems. The question then becomes, how can someone participate every day without getting behind if standard learning tools are not provided? “Even in the times of global crisis, efforts have been made to find alternative ways to ensure the continuity of learning, including distance learning, often in combination with in-person learning. Access to literacy learning opportunities, however, has not been evenly distributed. The rapid shift to distance learning also highlighted the persistent digital divide in terms of connectivity, infrastructure and the ability to engage with technology, as well as disparities in other services such as access to electricity, which has limited learning options,” Christine Boyczuk, coordinator for the Moose Jaw and District Literacy Network. If distance learning becomes the new normal, then a new modern infrastructure must be established to give those the opportunity to take control of his/her learning experience without being left behind. The pandemic opened up opportunities for change in literacy giving us the knowledge of where help is needed most. Bringing us into a new conversation as globally we understand the importance of technology and basic learning skills. We now have the option of narrowing the digital divide as we come together for a human-centred recovery. Celebrate International Literacy Day on September 8th by visiting your local library or bookstore, donate used books to charity or grab the local paper and sit in the park. Alternatively grab a computer, laptop, tablet or smart phone and let’s get literate!
ELKINS — International Literacy Day is Sept. 8, and Literacy Volunteers of Randolph County invite everyone to join in the celebration. As part of the event, Literacy Volunteers of Randolph County worked with Elkins Mayor Jerry Marco to sign a proclamation declaring Sept. 8 as International Literacy Day in Elkins. Posters and social media will celebrate the day around the world with the theme “Education transforms lives.” The point of International Literacy Day is to promote literacy around the globe. Literacy Volunteers of Randolph County have assembled mutilple ways that local residents can take part, including: • Going to your local library and signing up for a library card. It’s free! • Start or join a book club. • Hold a poetry reading event at home. • Start a family reading contest. • Start building your own library in your own community. • Start tutoring an adult. • Host a book drive. Literacy Volunteers of Randolph County want everyone to know why literacy is important to us all. Literacy is important because it affects almost every aspect of your daily life. From reading a phone screen to understanding the news headlines, your reading skills come into play. Without them, people might fail to understand written instructions for medications or safety warnings on signs. That’s why it’s so important to support literacy and education for all. Increasing reading comprehension helps society as a whole. According to UNESCO (United Nations Educational, Scientific, and Cultural Organization) there are 773 million illiterate adults around the globe, nearly two-thirds of whom are women. And, from the National Center for Education Statistics, 43 million are functionally illiterate in the United States alone. The Literacy Volunteers of Randolph County office is located at the YMCA in Elkins. Free help with basic reading and writing and with English as a second language is provided by volunteer tutors.
Groundbreaking Marvel movie Shang-Chi and the Legend of the Ten Rings features the first Asian superhero on the big screen. With lines spoken in both English and Chinese, some cultural references are bound to be lost in translation. The movie stars Canadian Simu Liu as lead Shang-Chi, as well as Hong Kong actor Tony Leung Chiu-wai as villain Xu Wenwu. Netizens are quick to point out that when some lines spoken in Chinese are translated, they are not very exact. One such line was when Xu told Guang Bo played by another Hong Kong actor Yuen Wah: "The salt I've eaten in my life is more than the rice you've eaten". It was a popular local slang which means one is very experienced, and is usually used on people who are much younger or amateur. But when the line is translated in the English subtitle, it says "I've lived 1,000 years more than you" – a correct translation, but missing the detail. ”As an Asian (Taiwanese) Australian, it is so obvious that the film was written through the lens of those who have a lot of love for Asian culture and have lived through the Asian experience. The Chinese lines are written so well that a lot of the times the English subtitles actually failed to convey the nuances behind each line,” a Reddit user wrote. Shang-chi is expected to soar to the top of the US box office over the holiday weekend with an estimated four-day debut of US$75 million to US$85 million. This would put the movie slightly below the debut of Black Widow, which opened to US$80 million over three days and US$60 million on Disney Plus Premier Access, Variety reported. However, Shang-chi is expected to break the record for all-time Labor Day weekend earnings, far surpassing those of 2007’s Halloween, which made US$30.6 million in 2007. The movie is also screening in Hong Kong.
Salem translated about forty titles in a long journey that he started while studying for his BA and PhD in Comparative Literature at the Universidad de Madrid Autonoma. CAIRO – 5 September 2021: On September 5, the Cervantes Institute [Spanish Cultural Center in Cairo], is organizing a ceremony to honor Khaled Salem, a well-known professor of Spanish literature and translator, in recognition of his career in the field of Spanish studies and translation between Arabic and Spanish.
Salem translated about forty titles in a long journey that he started while studying for his BA and PhD in Comparative Literature at the Universidad de Madrid Autonoma. He wrote about Egyptian literature and Arab culture in El País and in other Spanish and Arabic publications in Egypt, Paris, London and the Persian Gulf.
Moreover, Salem worked as a professor at the Universidad de Madrid Complutense and the University of La Unid, Burgos, Spain, and the Official Language School in Madrid, then returned to the Academy of Arts in Cairo, and works in other private universities.
He has periodical articles and studies in Spanish and Arabic and has participated in many conferences in Europe and Egypt.
Dennis Lubanga China’s People’s Daily Online has launched three new versions to expand its worldwide programming to target new regions, groups, and content categories. The three versions launched on September 2 include Kiswahili, Italian and Kazakh (Cyrillic script). People’s Daily Online reports that the new versions will provide speakers of these languages with information about China’s politics, economy, society, culture, science, and education, among other subjects. The move is also set to facilitate mutual exchanges between Chinese people and people from the three targeted regions. The move further lays a foundation for the Beijing based-giant media house to build a multi-language, multi-terminal, all-media, full-coverage, world-class news outlet that is global in scope. ”The unveiling of the three new versions is an important step by People’s Daily Online. This will enable us to bolster further and improve our international communications capacity,” the publication reported. According to the publication, it has, over the years, strived to adapt communication methods targeting audiences from different regions, countries and groups. ”With these new versions, we can now find better ways of telling China’s stories, and presenting a true, multi-dimensional and panoramic view of China to the world,” the publication said. In 2020, the United Nations Educational, Scientific and Cultural Organisation (Unesco) acknowledged Swahili as a continental language destined to facilitate African integration to mark the 22nd Edition of the International Mother Language Day Celebration in Paris, France. The language has already been accepted as an official language in the Southern African Development Community (SADC), the African Union (AU) and the East African Community (EAC). Kiswahili is also among the working languages of the East African Parliament, which is one of the vital decision-making organs of the EAC, whose member states include Kenya, Tanzania, Uganda, Rwanda, Burundi and South Sudan. Kiswahili language gaining popularity Kiswahili has emerged as one of the languages preferred by immigrants in their foreign homes in the United States, a report by the country’s census bureau reveals. Data from the US Census Bureau spotlights African languages among the top ten fastest-growing languages spoken at home in the US. The list featured three groups of African languages; Kiswahili and other Central/Eastern/Southern African languages. After the launch, People’s Daily Online will be available in 12 foreign languages: English, Japanese, French, Spanish, Russian, Arabic, Korean, German, Portuguese, Kiswahili, Italian, and Kazakh (Cyrillic script). – Tuko
While celebrating the wildflowers after the winter rains, people work for the survival of the Nama language. Meet the queen working to keep South Africa’s Nama language alive Nama queen: When the Covid pandemic started Dina Christiaans used her car as a recording studio when she translated the news into Nama. (Image: David Harrison/M&G) Mama Dina Christiaan, known as Queen Dina for her ability to speak Nama, sits outside her shack that’s surrounded by budding flowers twirling in the old fence. Flowers are an important symbol in this part of the country. This year’s heavy rains during winter in large parts of the Western Cape and Northern Cape fed the unique flora that now covers the landscape in the West Coast and Namakwa districts. “When you stand in the wind and call the rain, the rain comes,” says Paul Swartbooi, the Khoikhoi gaob (chief) of the Swartbooi clan. He talks about the value of the flower season. Besides the financial benefits, it holds the promise of new life. He says that when a flower breaks through the arid earth’s crust it reminds us that life will get better again. “Even while Namaland blooms and we find ourselves in grief, we know the flowers will come.” The rain accompanied by the abundance of flowers reminds the Nama of their ancestors who would go to the veld two or three weeks after the winter rains to dance, honouring the soil. Mama Dina lives in Steinkopf, 50km north of Springbok. Life blooms: Flowers cover the landscape in the Hantam region of the Northern Cape. (Photo by David Harrison) It’s a typical day in the town. Neighbours walking along the streets and children badger each other about who lost the spinning top that is now in the deep end of the water hole. Mama Dina doesn’t intervene and instead waves us to seats outside her home. In the yard flowers are budding and her husband is working on one of the two cars. She recalls her years as a child in the Karas region of southern Namibia during spring. “We go to the veld in search of food such as plants, wild cucumbers, berries and wild potatoes, called llnāba in Nama.” While Mama Dina and Swartbooi talk about the fields of colourful flowers, an underlying concern becomes evident: the survival of the Nama language and culture. As Mama Dina talks about her life, she smiles and her eyes light up. Her community was tight-knit and they would speak Nama. Only when she moved to the South African side of the region did she realise that so few people spoke the language. Nama stems from the larger group of Khoikhoi who lived in large parts of South Africa, Namibia and Botswana for thousands of years. The Nama speak the language Khoekhoegowab, generally referred to as Nama. It is known for its complexity and “click” sounds of which there are four types. The Nama language “stands hanging” in South Africa as younger people have not only started to mix Afrikaans and Nama but have labelled the language a “skindertaal” — a gossip language. Mama Dina says the government’s efforts to preserve the language are non-existent. For Swartbooi, Nama became a “hidden language” when recent awareness of the language proved that a few hundred older Nama in the Richtersveld and next to the Orange River still speak the purest form of Nama. Untold stories: Paulus Swartbooi, who lives in Springbok, is the gaob of his clan and an activist for the Khoikhoi. Photo: David Harrsion “But should the language first stand on the edge of extinction before we start to promote it?” asks Swartbooi, referring to Ouma Katrina Esau in Upington, who is the very last fluent speaker of the San language, N|uu. In May this year, Ouma Katrina launched the first N|uu children’s book !Qhoi n|a Tjhoi (Tortoise and Ostrich) with the assistance of the government and Puku Books. It is rare to hear pure Nama on the streets, says Mama Dina, who speaks the language to only two of the older people who live in Steinkopf. She says that her children do not speak pure Nama but quickly adds that her grandson, who is in primary school, is learning — and he can say the children’s prayer “Liewe Jesus ek is klein” in Nama. Mama Dina is driven to protect the language before it becomes obsolete. When she and her husband, who is from the royal Christiaan family of the Bondelswarts in Namibia, moved to South Africa in 2007 she discovered her gift for teaching Nama. Mama Dina teaches Nama language lessons through the local radio station, Radio NFM 98.1, on Mondays at 2.30pm. And every day she translates the news into Nama. Since the start of the Covid-19 pandemic, her white Citi Golf became her recording studio — despite her grandson and his friends playing outside in the winter sun. To cut out the noise, she “just closes the windows”. In addition to her radio classes, she hosts Whatsapp groups and teaches anyone who wants to learn the language. She does this without making any profit She says “it doesn’t feel right to ask for money,” so people can contribute as they deem fit or they can send her cellphone data. Dina Christiaans inside her home in Steinkopf in the Northern Cape, where she works as a translator of the Nama language for local radio station NamaFm. (Photo by David Harrsion) “I’m proud to pass on my language. When it comes to my language I can stay busy the whole day, I don’t get tired,” says Mama Dina who is writing a children’s book in Nama, English and Afrikaans. Swartbooi believes there are many untold stories in Africa, “particularly in this part of the world … it is sometimes not what people want to hear, while others will appreciate it”. Like the endless plains that stretch through Namakwa and coated in wildflowers announcing a new season, so Mama Dina tirelessly tries to ensure the Nama language too will survive.
"Montreal is bilingual and multicultural and it is something that we should embrace," he said. September 02, 2021 Activist and Grey Cup-winning Alouette Balarama Holness is saying he'll officially recognize Montreal as a bilingual city if elected mayor in November. "We live in a francophone province in a francophone city from a legislative perspective, but the reality of Montreal is far different," the leader of Mouvement Montréal said in an interview with MTL Blog. "So, for us, it was important to re-establish the identity of Montreal, which is one that is inclusive." His party's platform on inclusive language rights is also calling for the translation of all municipal communications into both English and French and softer language laws for private industry in the city. "We want to make clear that we want companies on the Island of Montreal to be able to operate in both languages without interference from the provincial government," Holness said. And it calls for a review of the city's hiring processes to allow anglophones with "functional-level, but not high-level, French" to land municipal jobs. He would also amend article 13 of the city charter to change Montreal from "a French-speaking city that, according to the law, also provides services to its citizens in English," to a bilingual one. A lot of people agree, Holness says "This is not a contested question," Holness said, citing a survey showing most Montrealers believe the city is bilingual. "We all know Montreal is bilingual and multicultural and it is something that we should embrace and recognize." "Moreover, Montreal beyond that is even trilingual," he continued. "There are people from all over the world who speak Mandarin, Cantonese, Arabic, Spanish, Portuguese, Italian. And all of these languages make up the diversity of Montreal, and it enriches us all." Rather than contributing to the decline of French in Montreal, Holness said his language policies would help preserve it by offering non-francophones incentives to learn. "The fact that we are going to incentivize and ameliorate the chances of anglophones to work in the City of Montreal means they'll be able to learn French through their employment activity," he said. "We're going to be increasing la francisation des anglophones." "Right now, what's happening is that we're excluding anglophones," he continued. "They're moving to demerged cities such as Westmount, such as Côte Saint-Luc, such as Kirkland. They're not being incorporated into the reality and to the economic life of Montreal, and we're just pushing them all away." Holness wants more jobs for people with spotty French If elected, Mouvement Montréal would work to create a more inclusive municipal workforce because it's currently falling short in terms of ethnic and linguistic diversity, he said. Of the city's roughly 25,000 municipal employees, "only about 2% of those in management positions are visible minorities and even less of those are anglophone," Holness claimed. To change that he plans to lower the French language requirements for municipal jobs. "Right now, when you go in for a [municipal] job, there is an evaluation based on your capacity to speak French," he said. "So, we want to create assessments and evaluations of language that are less severe to allow individuals to get into the workforce. And then they can learn French, once they are on the job, through their interactions with their coworkers and with the public." "The idea is that anglophones, especially those that are visible minorities, should have an easier time getting into the workforce," he continued. 'They don't want to be inclusive' On November 7 people will vote to elect a mayor as well as 46 members of Montreal's City Council. The current mayor, Projet Montréal's Valérie Plante, is seeking re-election and her main challenger is the previous mayor, Ensemble Montréal's Denis Coderre. As Plante recently introduced an "action plan" to promote the French language in Montreal and Coderre is reportedly open to provincial government-led language reform, Holness accused his opponents of trying to impose provincial ideas on the metropolis. "Valérie Plante is from Rouyn-Noranda, Denis Coderre is from Joliette," he continued. "And there's this whole idea that the regions are imposing on Montreal their vision for Montreal. And the question is, what do Montrealers want for their city?" "Many people across the region say Montreal is the only francophone city in North America, and they're right, but Montreal also has a bilingual multicultural reality," he said. "So you have Quebec City trying to impose an identity on Montreal does not meet reality, which is multilingual and multicultural." "We need a multilingual and multicultural policy and beyond that, a political party that reflects that diversity through and through," he added. Projet Montréal does not reflect that diversity, he concluded, explaining how he helped organize a grassroots anti-racism movement, which he says prompted the city's public consultation agency to hold a series of hearings on systemic discrimination in 2019. As a result, Plante created a commissioner on systemic discrimination and promised to hire more minorities for municipal jobs.
But Holness had sharp words for the mayor, saying she only took those steps out of "obligation." "The reason why there was a public consultation on systemic racism and discrimination is because the administration had an all-white French executive committee when they were elected in 2017. Period. That's their vision of Montreal," he said. "They don't want to be inclusive," he said. "Mouvement Montréal, my political party, is by its very nature, authentically diverse. We've done in two months what it took them nearly two decades to do, which is have a diverse team."
"It all starts with the way you say ‘talofa’." Seumanu Simon Matāfai is a Covid survivor – he was so sick with the virus last year he was hospitalised. He is also a choirmaster, radio presenter and runs a Pacific events and entertainment group. So when the largest Auckland Covid cluster to date consists of mainly Samoan community cases, a lot of whom have English as their second language, he knows exactly what to do. Matāfai is supporting as a translator and interpreter for the Samoan community in Auckland and remotely for Wellington, as he is an orator chief and lay preacher of the Samoan Methodist Church. “The first seven seconds of your conversation determines the tone,’ he says. “It's how to say ‘talofa’ lowly and humbly with a lot of sincerity. It is more legato, smooth and sweet,” he says. He is not a fan of some styles of interpreting where one can sound mechanical and robotic, especially if they speak Samoan to the chiefs and elders. “It almost comes across as condescending because they don’t know how to use the appropriate, respectful language.” As a choirmaster Matāfai could hear the fear in people’s voices during this prolific breakout, which is hitting the Samoan community hard. He says it is important to have a deep knowledge of both languages to communicate accurately. “Words like isolation. There’s no Samoan term for isolation. But there’s a way to explain it in a phrase. “We have fewer letters in our Samoan alphabet and our language is more poetic, it extends from a chief model, it reflects the ecosystem of Samoa and ancient stories. So, instead of saying ‘good morning’ I say in Samoan ‘the clear blue skies are above me’.” He makes a link with the Elizabethan English that Shakespeare used when he is speaking to chiefs or elders because they do not use everyday Samoan. And there are other cultural dynamics such as the “sacred space” between male and female, brother and sister. “For us anything personal to men, they don’t ask females. Anything personal to women they don’t ask men.” It's crucial to get it right If he doesn’t get it right they won’t trust him to share their concerns. And the tone is crucial because he cannot speak to them face to face. He is usually on the phone or radio. “A lot of them are quite flustered and confused. They are on their own, they don’t have their kids and they don’t have English.” When he heard about an elderly deaf man in MIQ who had been unable to communicate with staff, he wrote him a letter in Samoan that was passed to him with his lunch to let him know that they could speak to each other by text. It helps that Matāfai is a Covid survivor – he was in the AUT cluster last August. “It’s quite a shock, you hear about it on the media and you think it's hype. But when it happens to you, you feel like you’re going to die, you are getting a death sentence. “But I say to people, we got through it and I reference my parents, they were also in the cluster.” In his calm, soothing voice he repeatedly asks the patient, ‘Is there anything else, is there anything else, do you have any questions, have you got enough water?’” He is there on the phone when people get their daily health checks, talk about their pain, tell him on a scale of one to 10 how bad it is, and talk about their medical history. And he can share his own story with them. Smoothing over the damage Matāfai’s work is going some way to counter the damage inflicted on the community by the way our biggest sub-cluster has been handled during its Covid experience. The Assembly of God Church of Samoa in Māngere – the worst affected of any group in this current Auckland breakout – says it lost trust in health officials because of their “denting” and demanding approach. The church felt bombarded by authorities and also felt like they were being blamed for the outbreak. The Ministry of Health put out a tweet asking people to be kind, saying racist comments were being directed at people caught up in it. The backlash even caused the normally mind mannered Director General of Health Dr Ashley Bloomfield to describe the reaction as “disappointing and frankly gutless". Part of the conflict and confusion was about getting to the bottom of which church service was involved. Jerome Mika, from the South Auckland charitable trust The Cause Collective, stepped in to help co-ordinate efforts, and ended up becoming the church spokesman. Jerome Mika Photo: RNZ / Marika Khabazi Contacting people in the Pasifika community wasn’t easy – Mika says there’s the language barrier, there are wifi access issues and some families only have prepaid phones. There’s also the fear of having done something wrong. “The church felt really dented by the approach at first and it lost a lot of trust with it,” he says. “To the credit of health officials and Auckland Regional Public Health Service (ARPHS), they’ve tried really hard to engage and build that relationship again and it is getting stronger. “I think the government’s intent has been very commendable,” says Mika. “I think the execution of some of the people lower down has been questionable.” Money and time A lot of people in the Pasifika community are very busy. That’s the reality when money is tight and parents are just trying to provide for their families. Mika says some parents work two jobs each and when they’re not at their jobs, they’re at church. They aren’t glued to the 1pm daily presser or checking the locations of interest every day. “Watching the news is not a priority for them….you’ve got shift workers, a number of people who have different jobs,” he says. Getting messages from a health official can be daunting but a familiar face does go a long way. With the help of The Cause Collective (TCC), church leaders the Reverend Fereti Toleafoa and his wife Rebekah Toleafoa, they spoke with each minister of the different congregations involved in the outbreak - relaying the scale of the spread, and the importance of isolation and getting tested. Church ministers then called and contacted their own individual members, but Mika says Reverend Fereti and Rebekah repeated the same information through daily zoom meetings as well as posting in the church’s private Facebook page. TCC and Pacific provider South Seas ran a dedicated Covid testing drive specifically for church members. Around 750 people showed up, even though only 500 people had been at the church event and some of them had already been tested once or twice. “Reverend Toleafoa stood next to his car for the whole day just waving and reassuring people that he was there,” says Mika. Not over yet The church is working with South Seas to organise a mass vaccination of members in the next couple of weeks. Last week the government announced $26m for Pasifika Health providers to support its community, particularly those caught up in the recent outbreak. It’s a welcome boost for those working on the ground. But messaging is also important. Mika says there are too many layers of bureaucracy involved in relaying messages. The information chain goes through almost everyone, from the Ministry of Health to ARPHS to providers. Mika says the government should direct messages straight to providers instead to avoid a “natural lag” and a “bottleneck”. “In this particular case, it’s about support being based around the families, not the families being put through a rollercoaster ride of bureaucracy, you know all the layers and layers of health,” he says. After the lockdown Mika says there needs to be a “big conversation” about how health authorities communicate with the Pasifika community and how local health providers can take a bigger role in coordinating health responses in their own community.
Project will translate 180 research papers from English into six indigenous languages spoken by 80-million people Specialised translators will, with the use of artificial intelligence software, be used in a groundbreaking project to make highly technical and scientific research papers available to millions of people across Africa in indigenous languages. The Decolonise Science project, which will work with language boards across Africa, will translate 180 research papers from English, the dominant language used in scientific papers in Africa...
Amongst the countless stories that have emerged from the recent and tragic events in Afghanistan, the plight of the interpreters who have played a crucial role in liaising between the Afghan population and US and UK forces is one I have paid close attention to. Sunday, 5th September 2021, 4:45 pm Interpreters are essential in court cases where some of those involved do not speak English Their abandonment by the outgoing forces is a scandal. But it is not just in Afghanistan that interpreters are being appallingly treated. Here in Scotland, interpreters play a vital role in helping deliver crucial public services like health, policing and social services. They are mainly employed by agencies who are contracted by the likes of the NHS, police and courts. On the face of it, they are paid what seems like a fair hourly rate, but this is an illusion as they are only paid from the time they walk through the door of the police station, hospital or courtroom. They receive no paid travelling time or expenses, so a journey across Lothian to provide services might mean a round trip of four hours, a train fare of £15 and a payment to the interpreter of just £12.
During the period they wait on the next call, they are prevented from doing work for any other employer. They may only receive one interpreting job a day. These are the terms of employment being offered by agencies who receive taxpayers’ money.
Interpreters are highly skilled individuals who work with some of most the vulnerable and needy people in our communities. They often assist people who have fled war, conflict and persecution.
Let’s treat them with the dignity and respect they deserve. They need a fair deal, not to be exploited.
Explanation Statement about what is there, what it does, and how and why. Creativity The capacity to create new explanations. Empiricism The misconception that we ‘derive’ all our knowledge from sensory experience. Inductivism The misconception that scientific theories are obtained by generalising or extrapolating repeated experiences, and that the more often a theory is confirmed by observation the more likely it becomes. Induction The non-existent process of ‘obtaining’ referred to above. Principle of Induction The idea that ‘the future will resemble the past’, combined with the misconception that this asserts anything about the future. See also: Inductivism Realism The idea that the physical world exists in reality, and that knowledge of it can exist too. Relativism The misconception that statements cannot be objectively true or false, but can only be judged relative to some cultural or other arbitrary standard. Instrumentalism The misconception that science cannot describe reality, only predict outcomes of observations. Justificationism The misconception that knowledge can only be genuine or reliable if it is justified by some source or criterion. Fallibilism This recognition that there are no authoritative sources of knowledge, nor any reliable means of justifying knowledge as true or probable. Background knowledge Familiar and currently uncontroversial knowledge. Rule of thumb ‘Purely predictive theory’ (theory whose explanatory content is all background knowledge). Problem A problem exists when a conflict between ideas is experienced. Good/bad explanation Explanation that is hard/easy to vary while still accounting for what it purports to account for. The Enlightenment [The beginning of] a way of pursuing knowledge with a tradition of criticism and seeking good explanations instead of reliance on authority. Mini-enlightenment Short-lived tradition of criticism. Rational Attempting to solve problems by seeking good explanations; actively pursuing error correction by creating criticisms of both existing ideas and new proposals. The West The political, moral, economic and intellectual culture that has been growing around the Enlightenment values of science, reason and freedom. Person Entity that can create explanatory knowledge. Anthropocentric Centred on humans, or on persons. Fundamental or significant Plays a necessary role in the explanation of many other things. Principle of Mediocrity ‘There is nothing significant about humans.’ Parochialism Mistaking appearance for reality, or local regularities for universal laws. Spaceship Earth ‘The biosphere is a life-support system for humans.’ Constructor A device that is capable of causing other objects to undergo a range of transformations without undergoing any net change itself. Universal constructor A constructor which can cause any raw materials to undergo any physically possible transformation, given the right information. See also: Wealth Evolution (Darwinian) Creation of knowledge through alternating variation and selection. Replicator [Slightly different from Dawkins’ definition] Entity that contributes causally to its own copying. Neo-Darwinism Darwinism as a theory of replicators, without various misconceptions such as ‘survival of the fittest’. Meme An idea that is a replicator. See also: Rational meme and Anti-rational meme Memeplex Group of memes that help to cause each other’s replication. Spontaneous generation Formation of organisms from non-living precursors. Lamarckism A mistaken evolutionary theory based on the idea that biological adaptations are improvements acquired by an organism during its lifetime and then inherited by its descendants. Fine tuning If the constants of physics were slightly different, there would be no life. Anthropic explanation ‘It is only in universes that contain intelligent observers that anyone wonders why the phenomenon in question happens.’ Levels of emergence Sets of phenomena that can be explained well in terms of each other without analysing them into their constituent entities such as atoms. Natural numbers The whole numbers 1, 2, 3, and so on. Reductionism The misconception that science must or should always explain things by analysing them into components (and hence that higher-level explanations cannot be fundamental). Holism The misconception that all significant explanations are of components in terms of wholes rather than vice versa. Moral philosophy Addresses the problem of what sort of life to lead. The jump to universality The tendency of gradually improving systems to undergo a sudden large increase in functionality, becoming universal in some domain. Quale (plural qualia) The subjective aspect of a sensation. Behaviourism Instrumentalism applied to psychology. The doctrine that science can (or should) only measure and predict people’s behaviour in response to stimuli. One-one correspondence Tallying each member of one set with each member of another. Infinite (mathematical) A set is infinite if it can be placed in one-one correspondence with part of itself. Infinite (physical) A rather vague concept meaning something like ‘larger than anything that could in principle be encompassed by experience’. Countably infinite Infinite but small enough to be placed in one-one correspondence with the natural numbers. Singularity (physics) A situation in which something physical becomes unboundedly large, while remaining everywhere finite. Multiverse 1. A unified physical entity that contains more than one universe. 2. The world, according to quantum theory. Infinite regress A fallacy in which an argument or explanation depends on a sub-argument of the same form, which purports to address essentially the same problem as the original argument. Computation A physical process that instantiates the properties of some abstract entity. Proof A computation which, given a theory of how the computer on which it runs works, establishes the truth of some abstract proposition. Precautionary principle Avoiding everything not known to be safe. The Principle of Optimism All evils are caused by insufficient knowledge. Wealth The repertoire of physical transformations that one is capable of causing. Fungible Identical in every respect. The world The whole of physical reality. Universe Universes are quasi-autonomous regions of the multiverse. History A set of fungible universes, over time. One can also speak of the history of parts of a universe. Parallel universes A somewhat misleading way of referring to the multiverse. Misleading because the universes are not perfectly ‘parallel’ (autonomous) and because the multiverse has much more structure, especially fungibility, entanglement and the measures of histories. Quantum The smallest possible change in a discrete physical variable. Entanglement Information in each multiversal object that determines which parts (instances) of it can affect which parts of other multiversal objects. Decoherence The process of its becoming infeasible to undo the effect of a wave of differentiation. Quantum interference Phenomena caused by non-fungible instances of a multiversal object becoming fungible. Uncertainty principle The (badly misnamed) implication of quantum theory that for any fungible collection of instances of a physical object, some of their attributes must be diverse. Quantum computation Computation in which the flow of information is not confined to a single history. Bad philosophy Philosophy that actively prevents the growth of knowledge. Interpretation The explanatory part of a scientific theory, supposedly distinct from its predictive or instrumental part. Copenhagen Interpretation Neils Bohr’s combination of instrumentalism, anthropocentrism and studied ambiguity, used to avoid understanding quantum theory as being about reality. Positivism The bad philosophy that everything not ‘derived from observation’ should be eliminated from science. Logical positivism The bad philosophy that statements not verifiable by observation are meaningless. Representative government System of government in which the composition or opinions of the legislature reflect those of the people. Social-choice theory The study of how the ‘will of society’ can be defined in terms of the wishes of its members, and of what social institutions can cause society to enact its will, thus defined. Popper’s criterion Good political institutions are those that make it as easy as possible to detect whether a ruler or policy is a mistake, and to remove rulers or policies without violence when they are. Aesthetics The philosophy of beauty. Elegance The beauty in explanations, mathematical formulae and so on. Explicit Expressed in words or symbols. Inexplicit Not explicit. Implicit Implied or otherwise contained in other information. Culture Set of shared ideas that cause their holders to behave alike in some ways. See also: Meme Rational meme Idea that relies on the recipients’ critical faculties to cause itself to be replicated. See also: Meme, Dynamic culture/society, Rational Anti-rational meme Idea that relies on disabling the recipients’ critical faculties to cause itself to be replicated. See also: Meme and Static culture/society Static culture/society One whose changes happen on a timescale longer than its members can notice. Such cultures are dominated by anti-rational memes. See also: Memeplex Dynamic culture/society One that is dominated by rational memes. See also: Meme and Rational meme Imitation Copying behaviour. This is different from human meme replication, which copies the knowledge that is causing the behaviour. The ascent of man The beginning of infinity. Moreover, Bronowski’s The Ascent of Man was one of the inspirations for this book. Sustain The term has two almost opposite, but often confused, meanings: to provide someone with what they need; and to prevent things from changing.
Mahmood* is an Afghan interpreter who labored for New Zealand forces throughout their deployment in Afghanistan.He made a quantity of purposes to the New...
Legado de Haroldo como poeta, tradutor e crítico literário estará presente em diferentes mesas do evento que conta com lançamento de livro
O Simpósio Haroldo de Campos: a tradução do micro ao macro, realizado pela Casa das Rosas, reúne alguns dos principais estudiosos da obra de Haroldo e tradutores da nova geração para conversas sobre diversos aspectos do legado do poeta e crítico literário Haroldo de Campos como tradutor e pensador da tradução de reconhecimento internacional. Os encontros on-line serão nos dias 21 a 25 de setembro. As inscrições estão abertas neste link e todo o evento é gratuito. Organizado por Julio Mendonça, poeta, doutor em Comunicação e Semiótica (PUC-SP) e coordenador do Centro de Referência Haroldo de Campos da Casa das Rosas, e por Marcelo Tápia, tradutor, ensaísta, professor, doutor em Teoria Literária e Literatura Comparada (USP) e diretor da Rede de Museus-Casas Literários de São Paulo, a edição deste ano do Simpósio conta com mesas formadas por vários temas, desde a poesia como código universal, o futurismo russo e a poesia de vanguarda brasileira, até a tradução criativa no Brasil nos dias de hoje. No encerramento do Simpósio, no dia 25/09, a partir das 17h, ocorrerá o lançamento do livro HC21 – Leitura de Haroldo de Campos, co-organizado por Raquel Campos, Gustavo Reis Louro e Moisés Nascimento, voltado a um mapeamento de novos pesquisadores e admiradores da poesia, da crítica e da tradução de Haroldo. A obra conta com textos de Amara Moira, André Capilé, Natália Agra, Patricia Lino, Péricles Cavalcanti, entre outros escritores, além de uma entrevista com o poeta e professor Ivan de Campos, filho de Haroldo. Confira a programação completa com as abordagens dos (as) convidados (as) participantes na parte final (Serviço) deste release. Haroldo de Campos O patrono do museu Casa das Rosas, Haroldo de Campos foi poeta, crítico literário renovador e tradutor, tendo conquistado prestígio nacional e internacional. Com traduções marcantes de Mallarmé, Maiakóvski, Joyce, Goethe, Dante, Octavio Paz, da Ilíada de Homero e de livros da Bíblia, entre outros, Haroldo se firmou como um dos mais importantes tradutores do século XX. A partir dos conceitos “transcriação” e “plagiotropia”, ele contribuiu no entendimento da tradução na literatura no contexto globalizado, tendo afirmado que “a tradução – vista como prática de leitura reflexiva da tradição – permite recombinar a pluralidade de passados possíveis e presentificá-la como diferença […]”. A Casa das Rosas – Espaço Haroldo de Campos de Poesia e Literatura faz parte da Rede de Museus-Casas Literários de São Paulo, instituições da Secretaria de Cultura e Economia Criativa do Governo do Estado de São Paulo e geridas pela Poiesis. SERVIÇO: Simpósio Haroldo de Campos: a tradução do micro ao macro
21 a 25 de setembro
Inscrição aberta até 16/09 – aqui
Plataforma: Zoom
Presentes receberão certificado de participação. Mesa Desbabelizar e transgredir Terça-feira, 21 de setembro, às 19h “A convergência fulgurante do dessemelhante”: a poesia como código universal Com Marcelo Tápia Valendo-se de referências fundamentais adotadas por Haroldo de Campos acerca de poesia e tradução, propõe-se uma leitura do legado haroldiano de modo a explicitar o potencial do intracódigo da poesia como ambiente de convergência linguística, artística e cultural. Nós de tradução: política e corporeidade na tradução decolonial Com Márcio Seligmann-Silva | Mediação: Julio Mendonça Fonte: Governo do Estado de São Paulo
Legado de Haroldo como poeta, tradutor e crítico literário estará presente em diferentes mesas do evento que conta com lançamento de livro
O Simpósio Haroldo de Campos: a tradução do micro ao macro, realizado pela Casa das Rosas, reúne alguns dos principais estudiosos da obra de Haroldo e tradutores da nova geração para conversas sobre diversos aspectos do legado do poeta e crítico literário Haroldo de Campos como tradutor e pensador da tradução de reconhecimento internacional. Os encontros on-line serão nos dias 21 a 25 de setembro. As inscrições estão abertas neste link e todo o evento é gratuito. Organizado por Julio Mendonça, poeta, doutor em Comunicação e Semiótica (PUC-SP) e coordenador do Centro de Referência Haroldo de Campos da Casa das Rosas, e por Marcelo Tápia, tradutor, ensaísta, professor, doutor em Teoria Literária e Literatura Comparada (USP) e diretor da Rede de Museus-Casas Literários de São Paulo, a edição deste ano do Simpósio conta com mesas formadas por vários temas, desde a poesia como código universal, o futurismo russo e a poesia de vanguarda brasileira, até a tradução criativa no Brasil nos dias de hoje. No encerramento do Simpósio, no dia 25/09, a partir das 17h, ocorrerá o lançamento do livro HC21 – Leitura de Haroldo de Campos, co-organizado por Raquel Campos, Gustavo Reis Louro e Moisés Nascimento, voltado a um mapeamento de novos pesquisadores e admiradores da poesia, da crítica e da tradução de Haroldo. A obra conta com textos de Amara Moira, André Capilé, Natália Agra, Patricia Lino, Péricles Cavalcanti, entre outros escritores, além de uma entrevista com o poeta e professor Ivan de Campos, filho de Haroldo. Confira a programação completa com as abordagens dos (as) convidados (as) participantes na parte final (Serviço) deste release. Haroldo de Campos O patrono do museu Casa das Rosas, Haroldo de Campos foi poeta, crítico literário renovador e tradutor, tendo conquistado prestígio nacional e internacional. Com traduções marcantes de Mallarmé, Maiakóvski, Joyce, Goethe, Dante, Octavio Paz, da Ilíada de Homero e de livros da Bíblia, entre outros, Haroldo se firmou como um dos mais importantes tradutores do século XX. A partir dos conceitos “transcriação” e “plagiotropia”, ele contribuiu no entendimento da tradução na literatura no contexto globalizado, tendo afirmado que “a tradução – vista como prática de leitura reflexiva da tradição – permite recombinar a pluralidade de passados possíveis e presentificá-la como diferença […]”. A Casa das Rosas – Espaço Haroldo de Campos de Poesia e Literatura faz parte da Rede de Museus-Casas Literários de São Paulo, instituições da Secretaria de Cultura e Economia Criativa do Governo do Estado de São Paulo e geridas pela Poiesis. SERVIÇO: Simpósio Haroldo de Campos: a tradução do micro ao macro
21 a 25 de setembro
Inscrição aberta até 16/09 – aqui
Plataforma: Zoom
Presentes receberão certificado de participação. Mesa Desbabelizar e transgredir Terça-feira, 21 de setembro, às 19h “A convergência fulgurante do dessemelhante”: a poesia como código universal Com Marcelo Tápia Valendo-se de referências fundamentais adotadas por Haroldo de Campos acerca de poesia e tradução, propõe-se uma leitura do legado haroldiano de modo a explicitar o potencial do intracódigo da poesia como ambiente de convergência linguística, artística e cultural. Nós de tradução: política e corporeidade na tradução decolonial Com Márcio Seligmann-Silva | Mediação: Julio Mendonça Fonte: Governo do Estado de São Paulo
Testimonio de Verónica Herrera, alumna no vidente de Catamarca.
The world knows Costa Rica as a destination of breathtaking landscapes from the haunting cloud forests to the lush jungle rainforests, tropical beaches to the rich green mountains. But there is much more to this gorgeous country, the people and their culture are what makes it so special and unique. Costa Rica is home to approximately eight main indigenous groups with the Bribri population being that of the largest indigenous group in the country in the province of Limon. Deep into the southern Caribbean region of Costa Rica near the border of Panama the Bribri indigenous people reside scattered throughout the Talamanca Mountain range and southern islands isolated from others. Off the beaten path, away from mainstream society and influences, secluded, they strive for their independence and self-sufficiency allowing them to preserve their indigenous culture. Some have journeyed out to live throughout Costa Rica, however, a large percentage continue to call this region home. The Name Bribri Translated into Spanish Bribri is valiente, meaning brave, courageous, and valiant in English. This is the essence of the Bribri indigenous people withstanding the test of time, maintaining their beliefs, traditions, and culture. They speak primarily two languages, Spanish, and one that is of their own, the Bribri language which is a Chibchan language of Central America that they continue to preserve through generations. This is often spoken in their homes and amongst families, within their spiritual centers, and during their traditional ceremonies. Their tribal name of Bribri descends from the word meaning mountainous and uneven terrain when translating it from their language, which is considered to be a tone language that uses an SOV word order, subject-object-word. There are three different dialects spoken which have been named after the groups that use them Salitre-Cabagra, (Pacific) Coroma (Eastern), and Katsi-Amubre (Western). Bribri Life The villages are remote and isolated, at times some traveling by river to reach their destination. However, this is what allows them to survive in their way of life, away from the influence of the people retaining their societies. Running water is available most often in the villages, however, electricity is limited as they chose to live without technology and the influences of the modern world. The villages consist of schools, community buildings, gathering and meeting houses, and conical huts which are their spiritual practice centers. The Bribri indigenous people live a sustainable life, are dependent on themselves, and have created a bartering system to use within and if need be, selling their unique art, crafts and chocolate culture to tourists. Many of the single-family homes are traditional and rustic in nature, wooden huts some raised on stilts with wooden or woven thatched roofs from palm leaves. There is much space amongst one another maintaining their remoteness but enough proximity to be able to still walk to one another. They sustain their existence with the reliance on agriculture producing their own organic food in their fertile gardens, chickens on the property providing eggs, and other required animals. Meals consist of traditional foods such as chicken, rice, beans, yucca, and other fresh vegetables, and of course chocolate. Their main source of income comes from growing and harvesting bananas, plantains, and cacao. However, they readily grow oranges, corn, coffee, beans, rice and native and root crops. Ecotourism has assisted as an income source educating people about their traditional way of life and providing a glimpse into their world. This sustainable tourism generates income to assist in building their villages and community centers as well as funds to purchase what they cannot grow themselves. They welcome small groups into their village to experience the Bribri culture learning about their respect for nature walking through the forest, sharing their knowledge of all the plants and trees amongst them and the amazing medicinal properties they have. Visitors may have the opportunity to try an authentic snack they commonly eat, served right in a banana leaf. They bring awareness about cacao and why it is so important and respected from the traditional and medicinal uses and sacred rituals to savoring and seeing the entire process of the production of chocolate. Watching how the cacao pod is cracked open, the beans are roasted and cooled before being crushed and ground into chocolate creates a whole new intimate experience before relishing in its pure flavor. Cacao plays a significant cultural role in the history and life of the Bribri as it has helped sustain their livelihood and sacred belief system. It is their belief that the cacao tree is that of a female, previously being a woman but was turned into a cocoa plant as a gesture of appreciation by Sibu their main divinity and creator. Traditions have followed that the branches of the cacao tree are not to be used as firewood and that it is only the women that can prepare and serve their cacao drink in sacred rituals. It is featured and at the forefront in special occasions, purification rituals, ceremonies, and rites of passages within the culture. Even within their natural medicine, the cacao has a role, whether for stretch marks or in a mixture for breaking a fever, it is their devout gift. Within the Bribri society women have a pivotal role as the structured clan system is matrilineal therefore the mother’s family will determine the roles that one will have. As well this will mean that the clan to which one’s mother belongs determines the clan of the child. The women are the ones that inherit the land through the generations and will typically be responsible for overseeing the livestock. Final Thoughts The Bribri indigenous people strive to maintain their culture and ancient traditions upholding their heritage. Although they are independent and isolated from the population, they are united amongst one another to have a healthy, self-sufficient community. The preservation of their community thrives with their dedication to being one with nature, with high regard and protecting it in order to maintain a harmonious balance. There is something to be admired by the Bribri’s independence and way of living as they responsibly make use of their natural resources, taking pride in the earth and respecting nature. It is something that the world strives for in these modern times and perhaps something we can all learn from.
Google Meet now provides real-time transcription for people who are deaf or hard of hearing. This tool makes it easier to follow along and be engaged in meetings. Participants can use Google Chrome to translate closed captions in meetings on both the audio and video call. This will help remove language barriers for users who are participating across multiple languages, making it easier than ever before to be understood during a meeting. So please make sure you are using Chrome Browser. Steps to Translate Captions in Google Meet - To enable captions during a Google Meet, press the three dots at the bottom to the right of the microphone and turn on captions.
- To get started click on the Google Translate icon next to the address bar. Click on the vertical three dots at the top right corner of the search bar.
- Simply click the option of (Choose another language).
- There are dozens of languages to choose from. To begin, click on the Choose Another Language button and you will be able to select one that suits your taste!
- When you choose your desired language, all the captions will automatically translate into that language.
(Source : pxfuel) L’unité commerciale et juridique de l’UE est arrivée à un stade très poussé mais l’unité linguistique et culturelle reste au stade du « Unis dans la diversité », laissant derrière 90% des citoyens européens ne maîtrisant pas l’anglais. Une langue officielle est nécessaire pour permettre un véritable débat citoyen en Europe et faciliter le travail des fonctionnaires et parlementaires européens qui perdent énormément de temps, d’argent et d’énergie dans la traduction. Chaque État-Nation se développe sur une base communautaire avec une langue et un territoire en commun pour tous les citoyens. Si le territoire européen fait l’objet de peu de débats grâce à l’espace Schengen, la langue – ou plutôt les langues – officielle de l’UE fait défaut actuellement. Union territoriale, division linguistique La coupe de l’Euro nous rappelle que les européens sont unis de par leur proximité géographique mais divisés de par leurs langues nationales. Qui imaginerait une femme de ménage polonaise, un électromécanicien portugais et un chauffeur de taxi suédois discuter ensemble de l’Euro autour d’une terrasse ? On a tendance à oublier que seulement 10% de la population est bilingue de par son diplôme ou ses compétences naturelles, et que les compétences linguistiques des européens se limitent souvent à pointer du doigt un plat sur la carte pour commander au restaurant ou à utiliser la langue des signes avec quelques onomatopées en globish pour demander son chemin. Le slogan « Unité dans la diversité » atteint donc ses limites lorsqu’il n’y a ni citoyen, parlementaire ou institution européenne parlant une langue commune permettant d’engager le débat. Caractéristique typique de l’UE qui n’a pas encore tranché entre une confédération d’Etats et un Etat fédéral, l’UE n’a pas non plus tranché sur une langue officielle et a préféré ne froisser personne en autorisant chacun à utiliser sa langue maternelle pour les débats et les travaux parlementaires, bien que ceux-ci s’investissent dans l’apprentissage de l’anglais pour travailler plus efficacement. En outre, lorsque certaines personnes sont en mesure de comprendre et répondre aux documents et discussions directement dans la langue de travail, alors que d’autres doivent attendre la traduction (souvent plusieurs semaines ou mois), cela crée une distorsion énorme dans la capacité de négociation et de réponse entre parlementaires. Difficulté et inadaptation de l’anglais Néanmoins une langue européenne unique devrait servir pour tous les travaux parlementaires et administratifs de l’UE. Bien que l’anglais reste la langue internationale du commerce, de la technologie et de la culture, depuis le Brexit l’anglais ne fait plus partie des langues officielles de l’UE, le mettant hors-jeu. En outre, l’anglais britannique ou américain représente un ensemble de valeurs qui, bien que proches, sont éloignées de la sociologie européenne continentale. Choisir l’une des 24 langues nationales ne serait pas une bonne idée non plus, étant donné le risque élevé de protestations venant des 26 ou 25 autres Etats qui ne la parleraient pas. Gandhi disait « Ce sont nous, les Indiens connaissant l’anglais, qui avons asservi l’Inde. Aucun pays ne peut devenir une nation en produisant une race d’imitateurs. » Le journaliste Frédéric Panel pointait à juste titre l’immersion permanente des européens dans la culture anglo-saxonne de par le tourisme, les séries américaines en VO ou les échanges économiques qui font que les autorités politiques adoptent des éléments de langage anglo-saxons. M. Panel suggérait d’apprendre dans chaque école européenne deux langues : une internationale (anglais) et une “de coeur” (une langue européenne au choix) afin de favoriser le multilinguisme et de connaître malgré tout une langue européenne. Outre le fait que les plus petites langues (serbo-croates, finno-ougriens,...) seraient systématiquement délaissées, les centaines de millions d’européens ne pourraient toujours pas entamer un débat politique entre citoyens dans une même langue qui reflète la culture européenne. Pour intégrer la Commission une maîtrise correcte de l’anglais est demandée ce qui prive l’UE de la quasi majorité des citoyens européens et d’une diversité de pensée pourtant nécessaire, ce qui pose également un problème démocratique. On retrouve donc d’un côté des citoyens anglophones, privilégiés, diplômés ou ambitieux et des non-anglophones qui n’ont pas le don des langues et ne peuvent ni se projeter ni participer au débat européen. Malgré des coûts de traduction et d’interprétariat élevés (environ 1 milliard d’euros par an), à peine 5% des documents et discussions sont traduits. Latin : racines communes, facilité et exemples historiques Le mouvement AlterEuropa s’est lancé dans le projet de traduire les documents administratifs et politiques européens en latin tout en proposant une plateforme d’apprentissage personnelle et gratuite pour apprendre le latin vulgaire. Le latin reste une langue assez simple à apprendre, plus que l’anglais, de par l’absence de lettres muettes. Le vocabulaire est proche de nombreuses langues européennes, et la construction facile de mots par des suffixes et préfixes. Enfin, fait d’actualité, le latin ne comporte aucune règle comme “le masculin l’emporte sur le féminin”. Le patrimoine culturel européen comprend de nombreuses citations latines de par ses constructions judéo-chrétiennes et romaines, la devise de l’UE est adoptée en latin : In varietate concordia (Unis dans la diversité), l’hymne européen, qui n’a pas de paroles pourrait être adopté en latin. Outre les racines communes, le latin est une langue de puissance, celle du droit et des grands orateurs, ce qui serait le bienvenu pour une Europe qui se désengage des enjeux de puissance et se voit dépasser dans de nombreux domaines économiques et politiques. Sundar Ramanadane rappelle qu’Israël n’a pas hésité à ressusciter l’hébreu et que l’Inde et le Pakistan ont basé sur l’hindoustani deux registres de langues pour créer l’hindi et l’ourdou. Bien qu’étant particulièrement proche des langues romanes et peu des langues germaniques et slaves, le latin reste la base structurelle des langues européennes par la grammaire, le lexique et l’alphabet. Si l’UE veut être plus qu’une entité économique pondeuse de normes et moralisatrice sur les questions internationales, tel Charlemagne qui a imposé le latin dans son administration et au clergé afin d’unifier l’Europe sous un empire Franc et chrétien, il lui faut un personnage ou groupe de pères fondateurs prêts à l’imposer à l’administration européenne. Évidemment il ne suffit pas de dire « y’a qu’à » : il faut des personnes convaincues par le projet, chez les élites politiques, économiques et culturelles et les citoyens. Des émissions culturelles avec des « stars » du cinéma, du sport ou de la musique européenne dans une langue commune à tous. Des personnalités politiques qui se rendent dans un journal vu par tous les européens le soir pour parler en latin des projets européens. Un projet ambitieux qui demandera du temps, de la patience et la remise en question de la structure européenne actuelle, uniquement économique et juridique, mais comme disait Mark Twain : "Ils ne savaient pas que c’était impossible, alors ils l’ont fait !". À propos de l’auteur Je suis étudiant récemment diplômé de sciences politiques, orientation générale, à l’UCLouvain en Belgique.
Former soldiers from Derbyshire and Nottinghamshire are battling to rescue their Afghan interpreter. Their interpreter - who the BBC is calling Abdul - is in hiding with his family in Kabul after being turned away from evacuation flights following the Taliban's takeover of Afghanistan. The Mercian Regiment veterans he helped keep safe while they served "feel we've left a man behind". The last UK plane flying people out of Kabul left on Saturday, with Dominic Raab telling MPs on Tuesday more than 15,000 people had been evacuated by the UK from Afghanistan but admitting there were unknown numbers of eligible people still in the country. Abdul told his friends he was turned away from several evacuation flights because he did not qualify for the Afghan Relocations and Assistance Policy (ARAP) scheme. He was not included because he had lost his job as an interpreter after being absent when his mother was ill. Vance Bacon-Sharratt said he and his fellow soldiers "feel like we've left a man behind" and were desperate to help him get to safety. "I'm absolutely gutted if I'm being honest - I feel like my country's let him down," he said. "This man stood shoulder-to-shoulder with me... he wore the same flag as I did on his shoulder. "Probably half of us wouldn't be here if it wasn't for him, [and] I've told him we'll never give up on him because he's family."
image captionFormer Mercian Regiment soldiers (from left to right) Josh Roberts, Paul Standen, Sam Knight and Vance Bacon-Sharratt Paul Standen said he and his fellow ex-soldiers had been in contact with Abdul while he was in hiding. "You can hear the fear in his voice," he said. "It's very concerning." Josh Roberts urged the government to "take extreme ownership" and help people who aided British efforts in "such a long conflict". "You can't provide that role for so long and not be classed as our people," he said.
IBNA- Psychological Thriller novel 'The Parts Left Out' (2018) by American psychoanalyst and writer Thomas Ogden has been translated into Persian and is available in Iranian bookstores. Thomas Ogden's debut novel has received international recognition and Best Seller Ranking. It has been translated into Persian by Mansoureh Vahdati Amirzadeh. Tehran’s Qoqnoos publishing has released 'The Parts Left Out' in 232 pages. "The road out to the Bromfman farm in late August is no different from thousands of other roads to grain farms in Kansas: hard-baked dirt dusted with a fine powder of yellow clay that shifts almost imperceptibly with the slightest movement of the air. Randy Larsen was on his way to the farm in response to a call saying someone had died out there." Thus begins the suspenseful story of a poor farming family in which each generation holds the next in its deadly, predictable grip until murderous opposition explodes. The characters, all beautifully drawn and sympathetic in their own way, are determined to escape this fate, and some seem close to doing so. Antonino Ferro, M.D., President of the Italian Psychoanalytic Association: comments on this book: "Thomas Ogden, who is perhaps the most renowned psychoanalyst writing today, demonstrates his prowess as a writer of fiction in his stunning debut novel, ‘The Parts Left Out’. His keen eye for the complexity of human relationships and human frailties makes the characters so real and compelling that they seem to step out of the page. Ogden's novel confirms that the truest concepts developed in psychoanalysis have already appeared in the insight of the artist. This story takes hold of the reader in its opening paragraphs and does not let go until its heart-wrenching ending has been told. I found this book almost impossible to put down." A writer, of both psychoanalytic and fiction books, Ogden has been referred to as "a poet's psychoanalyst — someone who listens to his patients on the level of voice, metaphor. For more than 25 years he has served as Director of the Center for the Advanced Study of the Psychoses. He has also been a member of the North American Editorial Board for the International Journal of Psychoanalysis, and Psychoanalytic Dialogues. Ogden is a supervising and personal analyst at the Psychoanalytic Institute of Northern California.
In recent days, a few decisive issues concerning language have been frequently flung in the air. Decisive though these issues are, they also have a sensational valence — triggering emotional responses quite naturally, these issues are often derailed from their linguistic-historical tracks and they crash on to a political-ideological site, left smouldering with smoke drifting over. Central among these issues is this question of ‘mother tongue’. Dangling in the air is the argument that since the mother tongue of a vast majority of Pakistani children is not Urdu, they should receive their school instruction not in that language, but in their native tongue — be it Pashto, Brahvi, Punjabi, Sindhi or Seraiki. People invoke the authority of none other than one of the greatest linguists of our times, Noam Chomsky, to support what is merely a common sense observation, that children learn better if they are taught in their mother tongue. Without serious qualification, this ‘mother tongue’ claim in the context of Pakistan is highly problematic. The question is complex and ought to be viewed on its own unique merits. Pakistan hardly has mutually isolated linguistic pockets, such as some Bantu languages in Africa, and for Pakistani children there is nothing alien or unfamiliar about Urdu. When they hear Urdu, they do not feel culturally dislocated — as they do when they hear English. Yes, the evidence is anecdotal, but these observations are highly plausible for at least three reasons. One is that children all over the country grow up hearing Urdu through social media. Mobile phones have spread through our rural regions like wildfire and, according to World Bank figures, nearly 74 percent of the Pakistani population has access to electricity one way or another. Another factor in familiarising our youngsters to Urdu — at least to street Urdu — is Bollywood. In fact, our regional young people are obsessed with the frivolous glamour of the endless products of this commercial factory, deprived as these growing children generally are of sports facilities and of meaningful art forms. Indeed, in the remotest of villages of the country, one often finds young kids running aimlessly in the narrow, filth-paved streets as they chant popular Bollywood songs, many of these songs being ghazalesque in nature. Never have I come across a single student who fails to understand Urdu In my own university, I deal with teenage students hailing from all over the country — from the Gwadar region in the south to Gilgit in the north, and from Chaman in the west to Sahiwal in the east. Never have I come across a single student who fails to understand Urdu. True, many of these students can hardly be called literate, but they are utterly comfortable with Urdu, and yet if one speaks to them in English, they certainly appear to be dislocated, quite often looking embarrassed and intimidated. But there is a third, historical reason why Urdu is no stranger — linguistically or culturally — in the country’s ‘non-Urdu’ regions. It so happens that there is hardly any corner in Pakistan where one does not find young Urdu writers and poets of a fine quality. Gujrat or Kunjah, Layyah or Vehari, Chakwal or Dera Ismail Khan, Skardu or Shigar — noteworthy Urdu writers and scholars are found as part of an unbroken local tradition everywhere. This means that there does exist some kind of a living Urdu milieu throughout that continues to produce newer generations of writers, a living flame that goes on burning unextinguished. Urdu is in the very air that Pakistani children breathe. Talking of a tradition, let’s recall that the outstanding Urdu humour writer of this era of ours, Mushtaq Ahmed Yusufi, was Rajasthani — was he writing in a language alien to him? And the case of Punjab, the largest province of Pakistan, is particularly instructive. In fact, this is a case that should serve as a curative to the received standard ‘mother tongue’ narrative. In urban Punjab, young people as a rule communicate with one another in Urdu. They may speak with local accents and intonations, and they may adjust Urdu words according to their own phonetic habits, smoothly (and often creatively) importing Punjabi idioms while they speak, but they converse in Urdu nonetheless. Urdu is fully naturalised in urban Punjab. This is so deeply rooted now that youngsters of this region feel more comfortable in Urdu than in their ‘mother tongue’. Indeed, in the most recent census, a large number of these heralds of Pakistan’s future declared Urdu — not Punjabi — as their mother tongue. One is tempted to state the obvious here. We know that, since the late 19th century, the home of Urdu has been none other than Punjab, a ‘non-Urdu’ region. What of the greatest Urdu poet of the 20th century, the monumental Allama Muhammad Iqbal? What of the begetters of modern-day Urdu verse, Meeraji, Faiz Ahmed Faiz and Noon Meem Rashid? What of the outstanding fiction writer Saadat Hassan Manto? What of Urdu journalism and scholarship, and what of the hub of the Progressive Writers’ Association? Punjab glows in its multifarious spectral colours of Urdu literature and language. It sounds like a travesty of facts and a cultural offence to declare, without qualification, that Urdu belongs to a small minority of the people of Pakistan, and it appears to be propaganda to argue that, since it is not the ‘mother tongue’ of a vast majority of children of the country, these children ought to be taught in their ‘own’ tongue. Such unqualified declarations seem to be an oversimplification at best, motivated perhaps by political or ideological vested interests. Ironically, this political-ideological thrust endangers other Pakistani languages that have largely been abandoned. There are, for example, few scholars of the treasures of Seraiki these days, and far fewer of Sindhi than there were during the time of the learned Hussamuddin Rashidi. Let me dare say this: the majority of Pakistani children have two ‘mother tongues’, and one of them is Urdu. The columnist is dean of the School of Liberal Arts at the University of Management and Technology, Lahore, and visiting scholar at the University of California, Berkeley Published in Dawn, Books & Authors, September 5th, 2021
Linguist Lembit Vaba has been awarded the Latvian and Estonian Language Promotion Award for 2021, as recognition of his efforts to bring the two, very different, but neighboring, languages and their related cultures closer together. Vaba received his award from the foreign ministers of the two countries, Eva-Maria Liimets (Estonia) and Edgars Rinkēvičs (Latvia) in Tallinn Saturday. Foreign minister Liimets said: "This year's winner of the Languages Award, Lembit Vaba, has consistently worked as a teacher and researcher to bring the Estonian and Latvian languages and cultures closer." "I hope his committed work serves as an example and inspiration to enthusiasts of language, literature and culture in Estonian and Latvian in particular," Liimets went on, according to a ministry press release. The award aims to enhance knowledge of the Latvian and Estonian languages and to recognize the achievements of linguists, teachers and others working in the field, from both countries. The jury was made up of experts and representatives of the Latvian and Estonian foreign ministries. Lembit Vaba has been active in Finland and Latvia, as well as his home country, as a researcher and lecturer, and has also been awarded the Baltic Assembly Prizes for Science for his research on the linguistic contacts of Baltic-Finnic languages, and the history of the vocabulary of languages. He is a long-time senior researcher at the Institute of Estonian Language, an honorary member of Estonian Mother Tongue Society and a member of the Latvian Academy of Sciences, the foreign ministry says. The award was presented for the 12th time this year. Last year's winner was Ilze Tālberga, from Latvia. Latvian belongs to the Baltic family of languages and is closely related to Lithuanian. Estonian is in the Finno-Ugric family, and Finnish is one of its closest relatives. Small numbers of native speakers of the Livonian language, a Finno-Ugric tongue, remain in Latvia. --
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