Trick or treat and America’s own monsters.
October 30, 2014 § 3 Comments
Dear colleagues:
Every year the Halloween season reaches more countries, adapts to its people, and becomes part of their culture. In the United States, a country where the decorations of our homes for this event are only second to Christmas, the main activity is called “trick or treating.” Americans decorate their homes with fake spider webs, plastic monsters, and Jack-O’-Lanterns. That evening in every city and town in the United States children of all ages dressed as scary creatures, fantastic heroes, and beautiful princesses, go door to door asking the same question: “trick or treat?” The adults answering the door respond by giving away candy to the little monsters.
Much of the American Halloween comes from old English and Irish traditions. Much is one hundred percent American. Something is American (as from the United States) when it comes from somewhere else, it is accepted, it is assimilated, and then it is molded to the American taste and culture. That is exactly what happened to our very own Halloween. Let’s take the term Jack-O’-Lantern for example: It comes from East Anglia’s “foolish fire” known as “will-o’-the-wisp” or “Will-of-the-torch.” Will was replaced by Jack and it became “Jack of the lantern.” “Trick or treating” comes from the old country’s “guising.” Back in Great Britain and Ireland during All Saints’ Day and All Souls’ Day, children and the poor would go “souling”: Singing and paying for the dead in exchange for cakes.
Since the 1950s on October 31 American kids go trick or treating from around 5:30 pm to 9:00 pm. This tradition has been exported to some countries. Kids in Canada, the United Kingdom and Ireland also “trick or treat.” Kids in many parts of Mexico ask for their “calaverita.”
The Halloween tradition in the United States includes costumes of some very American creatures whose job is to scare our kids all year long. Of course, universal monsters also show their face on Halloween. Although Dracula, Frankenstein’s monster, the wolf man and the mummy are popular characters, we have our home-grown, and sometimes home-adopted, favorites. These are some of our monsters:
The ghoul: A folkloric monster or spirit that roams in graveyards and eats human flesh.
The boogeyman: A mythical creature with no specific aspect that was created by adults to frighten children.
Matchemonedo: An invisible bear-god that congeals the plasma of those who are unlucky enough to run into this beast in downtown Chicago where it lives.
The headless horseman of Sleepy Hollow: the ghost of a Hessian trooper whose head was shot off by a cannonball during the American War of Independence. A creation of Washington Irving, this creature rides tirelessly in search of his head.
Michael Myers: A hellish creature created by filmmaker John Carpenter. As a child, Michael killed his older sister and now every Halloween he returns home to murder more teenagers.
El cucuy: A mythical ghost-monster from Hispanic heritage that hides in closets and under beds and eats children that misbehave or refuse to go to bed when they are told to do so.
The creature from the Black Lagoon: An American amphibious humanoid that lives in a lagoon of the Amazon Jungle where time has stopped. He preys on pretty young woman who dare to swim in his pond.
La llorona: A Mexican legend of a weeping female specter trapped in between the living world and the spirit world that ceaselessly looks for the children that she drowned. She takes those kids who resemble her dead children and those who disobey their parents. La llorona is now a very well known creature and her tale is shared with all kids in the United States’ southwest.
These are some of the most popular characters who will undoubtedly show up on your driveway on Halloween asking for some candy. I now invite you to have some fun and tell us about your favorite Halloween creatures from the United States or anywhere else in the world… unless you are afraid to do so…
Dealing with certain kind of difficult interpreters on a professional level.
October 23, 2014 § 9 Comments
Dear colleagues:
This time I am going to refer to a problem that many of us have encountered during our careers: The individual who is also an interpreter and he or she is difficult to deal with at the professional level, not when we go out and socialize, but when we are doing our job. I am not talking about the lazy interpreter, the self-centered know-it-all interpreter, the bad interpreter, or even the vulgar disrespectful interpreter. My colleagues, this time I want to discuss a situation where a colleague gets an assignment, job, or promotion and has a personality change.
We all know colleagues who have made career changes or have received a promotion; that is great if that is what they wanted to accomplish and I think we would all agree that this makes us happy for that person. In fact, many of these changes have benefited the profession at large because these colleagues are now using their new position or status to improve the quality of the service and the working conditions for all of us. They recognize that one of the reasons for their hiring or promotion was the fact that they have been interpreters in the past: they have walked the walk. These changes have contributed significantly to the advance of our profession. Unfortunately, not everybody reacts the same way.
Some time ago I was in an interpreter social gathering with many old and new friends. As it often happens, some colleagues began to talk shop and it was not long before quite a few of them were talking about an interpreter who had recently been hired or promoted (I did not get all the details) to a position that now rendered this individual as the one with the power to hire interpreters for assignments; This person was now in charge of assigning interpreters, negotiating pay and other labor conditions, and setting protocol and procedure for those who wanted to work with that organization. Apparently, this person had been another freelancer until recently and had been a good colleague, maybe not the best interpreter, but certainly a very reliable one. The person was well-liked by the professional community, so the hiring (or promotion) was received warmly by the other interpreters. It all seemed to indicate that this was going to be an excellent choice for everybody; one of those changes that I was referring to at the beginning of this piece. Unfortunately, it did not happen that way.
Apparently, the freelance interpreters saw many changes once this person was hired and became part of the company’s staff. They all received innumerable emails with memos that were setting rules and policies for everything imaginable: How to report the status of an assignment (right in the middle of the event!) how to get paid, how to invoice, how to write a cover letter, how to dress for work, and many others. These interpreters were not happy. Remember: They were no rookies; most of them were practicing their profession way before this newly hired individual decided to become an interpreter, and they were doing a good job; there were no complaints.
When some of them questioned the newly hired “supervisor” on these changes, the person responded by saying that these changes to the system would help the company’s clerical staff as they would make it easier for them to understand what the interpreters were doing. He never even addressed the fact that this would require of more of the freelancers’ time because they were being asked to do part of the employees’ work for the same fee. Everyone knows that to a freelancer time is equal to money.
According to this policy, they now had to do extra work for the same pay. In other words, by implementing all these bureaucratic rules and policies, the first thing this person did in the new job was to give the interpreters a pay cut. This reminded me of the time when, for a brief period of time, I was part of the system and the first thing I was told was that from that moment on I was a corporate entity and all my decisions and actions should be geared to protect the employer, regardless of what happened to the interpreters. I was told that it was us against them. Needless to say, under that philosophy, I barely lasted a blink of an eye at that job.
After listening to this heartbreaking story, I told the interpreters at the social gathering to diversify even more, to try to work for that individual as little as possible, to reject the bureaucratic memos, to continue to provide a quality professional service, and to keep in mind that although time is money for the freelancer, the rule does not apply to those like this person who will make the same paycheck regardless of how they spend their time. I mentioned that even though this person may be socially friendly and nice to them, they must remember that somewhere deep inside, these individuals are always aware of their professional limitations, and consider that promotions, like the one the individual got in this case, are the zenith of their career; I reminded them that even when we don’t see their job that way, they do, and they will defend their newly acquired status with everything they have. I told them that this strategy of versatility and widening our scope of practice is exactly what I have been doing throughout my career. Eventually, we should always use these nonsensical circumstances as motivation to grow as professionals and look for newer and better professional opportunities. I now ask you to share your personal experience with individuals in similar circumstances to the ones described in this post, and to tell us what you did to either adjust and cope with the circumstances, or to get out of this situation.
Indigenous languages: An interpreting need yet to be properly addressed.
October 2, 2014 § 12 Comments
Dear colleagues:
There is no doubt that globalization has brought us together in ways we could have never imagined just a few decades ago. A smaller world means innumerable benefits for earth’s population and interpreters and translators play a key role in this new world order that needs communication and understanding among all cultures and languages.
Although we see progress and modernization on a daily basis, we can also perceive that there are certain groups that are staying behind; not because they decided to do so, not because they are not valuable to the world community, but because of the language they speak. It is a fact that most people on earth speak the same few languages. We all know that Mandarin is the most spoken language in the world, and everyone is aware of the fact that, geographically speaking, English and Spanish are by far the most widely spoken languages. The problem is that there are many languages in the world that are spoken by smaller groups of people, even though some of them are very old, and despite the fact that some of them were widely spoken and even lingua franca in the past.
I am referring to the so-called indigenous languages of the world. A reality faced by humankind in every continent: The Americas, Asia, Australia, the Pacific islands, and Africa have a serious problem. Once acknowledged that this is a universal issue, today I will talk about the Americas because that is my field.
It is no mystery that these languages have always existed and even co-existed with the more widely-spoken languages of the Americas. Native American tribes and nations have spoken their language in Canada and the United States while using English and French as a business tool and an academic gate to universal knowledge.
Presently, there are between 900 and 1,500 indigenous languages spoken in the Americas (depending on whose study you believe) and regardless of the real number, and without considering that many of them may be spoken by a handful of people, the reality is that there are many widely spoken Indigenous languages that are in need of interpreters and translators in order to guarantee access to modernity and legal security to many people in all countries in the Americas. There are some efforts that are bringing accessibility to these native populations, and there is legislation in the process of being enacted and implemented in many places. The United States government is making sure that State-level government agencies comply with Title VI of the Civil Rights Act and provide interpreting services to all those who need to use public transportation, or go to court, to a public hospital, or to a public school. There is a federal court interpreter certification in Navajo as well. The Mexican Constitution was amended to guarantee the right of a Native-Mexican to have an interpreter when he is charged with committing a crime; through the protection and promotion of Mexican indigenous languages, the National Indigenous Languages Institute (INALI) empowers these communities in Mexico. INALI was created to make sure that the Mexican native population is able to participate in society like every other member, without any restrictions due to the language they speak. The current project to produce legislation and regulations for court interpreting in the new oral trial process recently adopted by Mexico, includes the Indigenous languages interpreters, who are collaborating with foreign language and Sign Language interpreters to achieve this very important goal.
Let’s be honest, the need is enormous and the resources, human and monetary, are limited. Acknowledging this reality, and agreeing on the importance of this issue, we need to look for a solution; we need many ideas, many proposals, the problem is difficult, but there is no way to avoid it. We must forge ahead towards a solution to this problem. On this post I do my share by presenting you the ideas I propose to get a solution off the ground, and at the minimum, to start a serious dialogue.
Part of the problem is the lack of enough fluent speakers of English or Spanish, and the Indigenous language. In part, this is because the language is not widely spoken, and because there are very few interpreters who speak the Indigenous language due to profitability issues. This is understandable, the interpreter needs to make a living. Another part of the problem is the lack of access for non-native speakers to learn the indigenous language and to have it as one of their language combinations. Unfortunately, from all the obstacles to overcome if we want to have enough Indigenous language interpreters, the stigma of speaking an Indigenous language is probably the biggest. Education is needed in order to bring Indigenous languages into the mainstream of interpreting, and I already addressed this issue on a separate post.
Many interpreters could say that although they would like to learn an Indigenous language, and even work as an interpreter to and from that language, how will they get work as interpreters? How will it be possible for them to make a living? It would be difficult to convince a top conference or diplomatic interpreter to drop his clients and go to work as a healthcare or court interpreter making very little money. That is not what I propose. First we need to promote what these Indigenous languages really are. We need to make them attractive for the new interpreter.
If the new interpreters and translators understand what these languages really are, and they see that the main reason why those who presently speak these languages are not using them in the mainstream business world is because of lack of opportunities for those who speak them, they will understand that these Indigenous language speakers should be at the same level of opportunity as those who speak a widely spoken language.
The idea would be that those who study languages to become interpreters or translators, be required to learn, on top of the traditional language combination of their choice, an Indigenous language that they would select from a variety of options. This way, they would enter the professional world with the same skills and language combinations they had always envisioned, and an additional language that no doubt will widen their professional horizon and fatten their wallet a bit more. My idea would be to pair them with a native speaker of the Indigenous language to work together in the booth, or as a team in court, and elsewhere. This way the empiric interpreter will benefit from the academic skills and knowledge of the formally educated interpreter, and the latter will benefit and learn traditions and cultural nuances, that just cannot be learned in the classroom, from the empiric interpreter. Of course, because the market will notice a good thing, many already established interpreters will rush to learn an Indigenous language to stay competitive; Náhuatl, Quechua, K’iché, Mixtec, Otomí, and many other versions of Rosetta Stone will sell like there is no tomorrow.
Dear friends and colleagues, I know that this proposal may seem fantastic and unrealistic to many of you, but I ask you to please, before you rush to sell me a bridge you have in Brooklyn, to kindly consider what I propose, and then perhaps offer other possible ways to address this problem; I only ask you to offer global ideas, that is, possible solutions to this problem that may work not just in the United States but all over the Americas, and maybe all over the world.