October 2, 2014 § 12 Comments
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.