January 20, 2015 § 6 Comments
We are in award season again!
This is the time of the year when most arts and sports associations honor the best in their profession during the past year. We just recently watched the Golden Globe Awards to the best in the movie and television industry according to the Hollywood foreign press; a few weeks earlier we saw on TV how a young American college football athlete received the Heisman Trophy, and in the days and weeks to come we will witness this year editions of the Academy Awards, Emmys, Grammys, and many others. It is true that most of these ceremonies are held in the United States, and for that reason, they are primarily in English. For people like me, the American audience, enjoying one of these shows only requires that we turn the TV on and watch the program. This is not the case everywhere in the world. There are many sports and movie fans all over the world who want to be a part of the whole award experience. The broadcasting companies in their respective countries know that; they understand that this is good business for their sponsors back home, so they carry the ceremony, in most cases live, even if it means a broadcast in the middle of the night.
The English speaking audience does not think about all the “little” things that a foreign non-English network has to do in order to provide its audience with the same experience we enjoy in the United States, Canada, the United Kingdom, and other countries where most of the people watching the broadcast will speak the same language that will be primarily spoken during the program: English.
As interpreters, even if we watch from an English speaking country, we know that there is a language/cultural barrier between those participating in the show and the audience watching at home. We know that an awards ceremony like the ones described above, can only be successful worldwide because of the work of the interpreters. We understand that without that magical bridge that interpreters build with their words there cannot be an Oscar Ceremony. Many of us have worked countless events where interpreters have to interpret live from a radio or television studio or booth. Even those colleagues who have never interpreted an award ceremony for a television audience have rendered similar services when interpreting live a televised political debate, or a live press conference that is being broadcasted all over the world. We all know that the interpreter plays an essential role in all of these situations.
Due to the complexity of this type of event, I was very surprised when a few days ago I turned on my TV to watch the ceremony of the Ballon d’Or on American TV. For those of you who are not very familiar with sports, the Ballon d’Or is the highest award that a football player (soccer player for my friends and colleagues in the U.S.) can receive from FIFA (the international organization that regulates football everywhere in the planet)
Because I was at home in Chicago, and because most Americans do not really follow soccer (football for the rest of the world) the only way to catch the ceremony live was on Spanish language TV. Unlike English speakers, Spanish speakers in the United States are as passionate about football as people everywhere else, so games and special events are always broadcasted by one of the Spanish language networks that we have in the U.S.
This time, the broadcast of the ceremony was on the Spanish language channel of Fox Sports, and to my dismay, instead of having interpreters in the studio, like most networks do, the channel used two of their bilingual presenters/commentators to convey what was happening in Switzerland where the ceremony was taking place. Because football is truly an international sport, there were many different languages spoken by the participants in the awards ceremony: English, Spanish, Portuguese, French, Italian, Japanese, German, and others that at this time I cannot recall. The feed of the ceremony had the original audio, but it was at the lowest possible volume. We could see how the original broadcast had interpreters for all those who needed them in the auditorium and for all those who were watching on TV (I suppose) all over the world. Unfortunately, in the United States we did not get the benefit of the professional interpretation; instead, we got one of the sports presenters’ rendition, not terrible, but incomplete, and in the third person, coupled with constant and extremely annoying interruptions by the second presenter (who probably speaks less English than his colleague) with comments and statistics that got on the way of the speeches. In other words, they deprived us of the well-planned and rehearsed event that the rest of the world watched, and instead, we had to settle for (1) incomplete renditions, a total lack of localization and cultural interpreting to put concepts in context (because it is not enough to know the language to convey the message in a proper manner to a specific and culturally diverse audience) and (2) comments and “explanations” totally irrelevant to the events we were watching on the screen. I am sure this sports presenter knows his football, but a lack of understanding of what is being said in that precise moment always renders the most accurate comment annoying when the audience can see that it has nothing to do with the things happening on stage.
Now, I know that the two sports commentators had the best intentions; I even think that it was hard for them to do the broadcast, and I have no doubt they tried their best. The problem is, dear friends and colleagues, that the network, a very wealthy one, either decided to save some money by using their own “talent” instead of retaining the services of two professional interpreters, or they think so little of the message that their audience should be able to understand during an event of this importance, that they see no difference between the job their sports commentators did and the rendition by professional interpreters. I think that in a globalized market where people see and hear what happens everywhere in a matter of seconds, broadcasting corporations need to be more careful and understand that the job of a presenter is very different from the job of the interpreter. Moreover, the audience knows. They can tell the difference between an event with a real professional interpreter who is interpreting a press conference, a political debate, or a boxing match, and these sad situations where the people charged with the responsibility to convey what is being said are not equipped to deliver the results. All we are asking the broadcasters is to let the interpreter do the interpreting. Nothing more.
I invite you to share with the rest of us other situations where you have witnessed a bad rendition on a radio or TV broadcast, and to tell us about the current situation in your local market. We want to underline the mistakes, but we also want to recognize those local companies who are doing the right thing and retaining you to do these live interpreting assignments.
November 21, 2014 § 6 Comments
Today I will talk about two topics you are all very familiar with: Creativity and quick thinking. Two necessary elements in every interpreter’s repertoire that are used to solve problems and avoid catastrophes in the complex business of communication among those who do not speak or understand the same language. An individual must possess a series of characteristics to be a professional interpreter; among them: the ability to take a concept or idea in one language, understand it and process it, and then render it into another language with the appropriate cultural context necessary for the listener to comprehend the message without any effort, therefore freeing him to concentrate on the content of the message the orator is delivering in the foreign language. This multitasking requires of a quick and agile mind. The interpreter cannot be slow in thinking, processing, or delivering the message. It is impossible.
Just as important as a quick mind is the capacity and resolve to act when needed, and in the interpreting world where many times we encounter a reality where some of the cultural concepts of the parties are at odds, the interpreter needs to resort to his creativity and sense of improvisation.
I am sure that you all have had your chance to apply these two skills during your professional career. In my case there have been too many instances when my interpreting partner or I have acted with great speed and creativity to avoid a problem; this made it difficult to decide which one I should use for this post. After a long rewind of some memorable experiences, I picked an instance where creativity and quick thinking were enhanced by the interpreters’ teamwork.
Sometime ago I was working the Spanish booth at a conference in a European country. I cannot remember the exact topic, but it had to do with the environment. There were delegates from many countries and there were interpreters with many language combinations. During the fourth day of the event the morning session was uneventful. My booth partner and I finished our shift in the Spanish booth and went to get some lunch. That afternoon the second speaker was from an English-speaking country where people have a very distinctive accent and way of talking. In the speaker’s particular case the accent was very heavy and it took a few minutes to get used to his speech. Some thirty minutes into the presentation, right after I had handed the microphone to my partner, I heard a knock on the door of the booth. It was one of the Italian booth interpreters. She looked frazzled and frustrated when she told me that her booth was having a very hard time understanding the speaker, and from the questions she asked me about the speech, it became apparent that they were really missing a good portion of the presentation. These interpreters were fairly new, I had never seen either one of them before, but from my observations during the first three days of the conference I could see that they were good, dedicated, and professional. I immediately empathized with them as I recalled the many occasions in the past when a speaker with a heavy accent, weak voice, or bad public speaking habits had made me suffer throughout a rendition. It was clear that they were not going to understand much more during the rest of the presentation that still had about two hours to go; it was also obvious that we needed to do something about it.
After some brainstorming with the Italian interpreter, while our respective colleagues worked in the booth, (the second Italian interpreter no-doubt sweating bullets throughout the speech) certain things became apparent: The two colleagues in the Italian booth were professionally trained interpreters with great command of the booth, and with excellent delivery skills. It was also very noticeable that they both spoke Spanish very well. After these facts were spelled out, we both concluded that the solution to the “heavy accent” issue was a relay interpreting rendition. We decided that the Spanish booth would take the feed from the floor in English, interpret the source in that very heavy accent into Spanish, and then the Italian booth would pick up the feed from our booth in Spanish and deliver it into their target language, in this case: Italian. Because of the teamwork, camaraderie, and will to help on the part of all four interpreters, and due to the experience and skill of the Spanish booth, and the great command of the booth and pleasant delivery of the Italian booth, we were able to deliver our service to both: the Spanish and Italian speakers seamlessly. This would have never happened without the interpreters’ professional minds working very fast to find a solution, and without the creativity of the interpreters that made it possible to switch gears in the middle of a very important event already in progress. Once again I proved to myself (and others) that professionalism and formation count. They are important tools that a real interpreter needs to use when the situation demands it. Without professionalism there is no sense of camaraderie, and without that perception that we are all colleagues, the two booths would have never worked together and solved the situation. I would love to hear some of your stories where creativity, a quick mind, or the sense of camaraderie among professional colleagues helped you to overcome a professional obstacle.
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.
August 5, 2014 § 7 Comments
During my professional career I have noticed how the interpreters of Indigenous Languages are often treated differently and separately from the rest of us. Whether it is their service fees, labor conditions, or even the way they are addressed by the client, I am often left with this aftertaste that I dislike. I am sure many of you have observed and felt the same way at one time or another. Although this is a universal problem that afflicts interpreters all over the world, I will concentrate on the indigenous languages spoken in the Americas: From Alaska to Patagonia.
I believe that the main reason, and often unconsciously motivated, why Indigenous Languages interpreters are perceived as different, perhaps even less professional than the rest of us, or even as belonging to a “not-so-important” language, is pure ignorance; a complete lack of cultural knowledge of the way society functions in many places around the world, not being familiar with world history, and the oversight of how these two elements should be combined in order to acquire the appreciation for these languages that is so much needed. Let me explain:
First the social aspect: For centuries, Mexicans, Central Americans and South Americans have lived in a world where many speak Spanish, Dutch or Portuguese; many speak a native language with no fluency in the European predominant language, and a minority has been able to reconcile and master the use of both: a European language and one or more Indigenous Languages. It has been part of the Latin American culture to have a household where the family speaks Spanish (it could be Portuguese or some other European language, but to save some time, on this blog I will refer to Spanish and it will mean all European languages spoken in the Americas) and the domestic help speak Náhuatl, or Quiché, or Zapotec, or perhaps Quechua. Nobody living in Latin America would be shocked to hear people within their own household speaking a language they do not understand. That is how it has been for centuries. It is also part of Latin American reality that many of these people stay in the shadows, relegated to a second tier; not because of their intelligence, not due to their work ethic, but because they have been systematically denied access to knowledge and opportunity for the simple fact that they do not speak Spanish fluently. This problem has generated social unrest from the moment the conquistadors landed in the so-called new world, and it has finally caught the attention of government officials, society, and the media, causing changes in the legislation, and in the way society opens its doors to these segment of their citizenry.
Because of modern immigration trends, the problem also exists in the United States where many of these indigenous groups have an important physical presence. Once in the United States, they face some of the same obstacles that their fellow Spanish-speaking citizens must deal with; among them: their lack of English language skills. Fortunately for their Spanish-speaking fellow countrymen, there are many more instances where they will find a Spanish interpreter who will assist them in courts, hospitals, churches, public schools, and even stores and restaurants. Unfortunately for those Latin American citizens who do not speak Spanish, or even if they do, their command of the language is far from being fluent, there are very few linguistic resources to assist them, and in many cases, depending on their geographic location or the language they speak, there are none. As a consequence, service providers are often frustrated before the reality that finding a Spanish interpreter will not solve their problem, because of the (for them) hard-to believe reality that these individuals, despite being citizens from a Spanish-speaking country, have a different native language and do not know Spanish. The result: We have three segments of the population at odds who do not talk to each other, and for that reason they are incapable of understanding the new reality in their hometowns and communities: (1) The Spanish speaker immigrant who is used to Indigenous Languages speakers because he lived with them, side by side, back in their common home country; he knows of their linguistic limitations in Spanish, and he also knows that they are proud hard-working people who speak centuries-old languages, and not ignorant second-class citizens who do not speak Spanish. (2) The American who speaks English and no other language, and sometimes even the bilingual English-Spanish Latino who was born in the U.S. to Latin American parents but ignores this part of his parents’ homeland’s social culture. (3) The Indigenous Language speaker who usually comes from a poor community, and is an honest, hard-working, decent individual who grew up in an Indigenous culture within a Spanish-speaking country, and had very little or no contact with Spanish speakers. If these three segments of the population were to sit down and talk to each other, they would understand their different realities and work out common solutions without putting another group down because of cultural ignorance. Once we have established this common ground, it is important to learn who these Indigenous groups and nations really are. Because language is a very important part of who we are, this will get them to where they should be: An even field of opportunity.
First we need to promote what these Indigenous languages really are. We need to unveil them so that they go from “exotic” and “mysterious” to simply a “foreign language.” The best way to do it is to let history speak. Many people do not know, or forgot, that one of the greatest mythologies about creation is called the Popol Vuh, that it comes from the Mayan Post-classic K’iché kingdom in Guatemala, and that just like the Chilam Balam, it was written in K’iché (Mayan).
But K’iché was not just a language of mythology writers and historians, it was the language of scientists. The Mayan civilization knew and used the zero before many other civilizations. They were great mathematicians and astronomers, and they did it all in K’iché (Mayan). If science is not your cup of tea, we can then talk about the Lord of Texcoco: Nezahualcóyotl, one of the greatest poets in history, whose famous “Flower Songs” were composed in Náhuatl. He turned his Acolhua nation into what historian Lorenzo Boturini Bernaducci called “The Athens of the Western World” where the “tlamatini,” poets, musicians, sculptors, philosophers, and others gathered to create and learn. And of course, we have to mention Malintzin or Doña Marina, the first Spanish interpreter in the Americas, who was instrumental in Hernán Cortés’ conquest of Mexico, and Felipillo, Pizarro’s Quechua interpreter (I have written about both, Malintzin and Felipillo on separate posts that you can access in this blog) We cannot forget that a Native-Mexican, who spoke Zapotec as his first language at home, grew up to lead and defend his country and became universally known as Benito Juárez. Finally, if we want to bring this to a more contemporary setting, we need to remember that a big part of the reason why the United States and its allies won World War II in the Pacific was because of the Navajo code talkers; a group of military interpreters and translators who interpreted and translated military communications from English into Navajo and vice versa in order to avoid Japanese detection. All of these examples show Indigenous people doing extraordinary things using Indigenous Languages. You see, these are not second-class languages, they are first class languages that have been abandoned to a certain degree, and for that reason, they have not received the acknowledgement they deserve in the pantheon of languages.
If interpretation agencies, event-organizers, government officials, and the rest of the interpreter and translator community understand what these languages really are, and if they see that the main reason why those who presently speak these languages are not using them for world trade, advertisement, modern science, or any other mainstream use of language, is because they have been denied access to opportunity by the mere fact of what they speak, then they would value and treat them both: the interpreter and the Indigenous Language as their equal. It will be then that all of our colleagues will be welcomed to the great community of interpreters and translators. From that point on, we will all realize that our job is the same and we will all make sure that these colleagues are treated the same way all other spoken language and sign language interpreters are treated. I invite you to share with us other stories of this linguistic/cultural coexistence back in your home countries, or if you prefer, to tell us about another historic character who emphasizes the importance of Indigenous Languages.
August 19, 2013 § 6 Comments
A few weeks ago I saw a poll by the Gallup polling agency stating that most people from Latin America couldn’t care less whether they get called “Hispanic” or “Latino.” The survey indicated that most of them identify primarily by their country of origin rather than by one of these terms. Of those surveyed, 70 percent answered that it didn’t matter; about 10 percent preferred “Latino” and 19 percent opted for “Hispanic.” Men cared less than woman and young people didn’t pay much attention to these labels. The study went on to conclude that the terms were really interchangeable and therefore politicians and social scientists could select either one of these two terms. The results of the poll, and specially the conclusions, worried me as I know that these two terms don’t mean the same.
The Merriam-Webster dictionary gives its origin from the Latin hispanicus: From Hispania Iberian Peninsula, Spain, indicates that it was first used in 1584, and defines “Hispanic” as a noun and an adjective of or relating to the people, speech, or culture of Spain or of Spain and Portugal. A second meaning is as a noun or an adjective of or relating to, or being a person of Latin American descent living in the United States “…especially: one of Cuban, Mexican, or Puerto Rican origin.”
The Oxford dictionary gives the same origin, and defines it as an adjective relating to Spain or to Spanish-speaking countries, especially those of Central and South America; relating to Spanish-speaking people or their culture, especially in the United States. It also defines it as a noun that indicates a Spanish-speaking person, especially one of Latin American descent living in the U.S.
The Real Academia Española de la Lengua dictionary defines “hispano,” in Spanish, as “español” (Spanish) Adjective relating to something or someone of Hispania, Hispano-American nations, or the population of Hispanic-American origin, living in the United States.
Maria Moliner’s Diccionario de uso del español defines the term “hispano” as an adjective relating to old Hispania or the Spanish cultura, specifically to those Spanish-speakers living in the United States.
Finally, the Urban Dictionary states that Hispanic is an ancient adjective and noun that was mainstreamed as a political label in the United States in the early 1970’s. The purpose for the introduction of such an ancient adjective by the Nixon administration was ostensibly to create a political label solely for the purpose of applying the constitutional anti-discrimination standard of “strict scrutiny” to anyone who was labeled Hispanic. The label had the immediate effect of linking the entire population of the 19 nations that comprise Latin America, as well as, distinguishing the “Hispanic” colonial heritage of Latin American Countries from the “Anglo Saxon” colonial heritage of the United States.
Before the colonization of the Americas, a person had to be solely from Hispania-Spain and Portugal together- in order to be called Hispanic. Today, Hispania has 21 progenies: two in Europe (Spain and Portugal), and nineteen in the Americas (Argentina, Bolivia, Brazil, Colombia, Costa Rica, Cuba, The Dominican Republic, Ecuador, El Salvador, Guatemala, Honduras, Mexico, Nicaragua, Panama, Paraguay, Peru, Puerto Rico, Uruguay, and Venezuela)
The dictionary leaves out Equatorial Guinea and continues:
“But there is more to think about: America is a country where one would not consider mislabeling a Scotsman an Irishman, for such would be an insult to the Scotsman, and vice versa; where one would not describe Canadian culture as being the same as Australian culture because such would be an insult to Canadians and vice versa.”
The Merriam-Webster dictionary traces its origin to American Spanish, probably short for Latin American (latinoamericano) and gives as the date when it was first used 1946. It defines it as a noun for a native or inhabitant of Latin America, or a person of Latin American origin living in the United States.
The Oxford dictionary gives its origin from Latin American Spanish, and defines it as a noun chiefly North American relating to a Latin American inhabitant of the United States or a person of Latin American or Spanish-speaking descent.
The Real Academia Española de la Lengua dictionary defines “latino,” in Spanish, as an adjective that describes a person from Lazio (Italy) or relating to the Latin language, the cities ruled according to Latin Law, to the Western Church, and to the people from Europe and the Americas who speak a language that comes from Latin.
Maria Moliner’s Diccionario de uso del español defines the term “latino” from the Latin “Latinus” as an adjective and noun applied to the people and things from Lazio, to the people who speak a language that comes from Latin, and to the Western Church.
The Urban Dictionary states that Latino is an ethnicity of people who have origins in one or more of the following countries: Argentina, Bolivia, Brazil, Chile, Colombia, Costa Rica, Cuba, Dominican Republic, Ecuador, El Salvador, Equatorial Guinea, French Guiana, Guadeloupe, Guatemala, Honduras, Martinique, Mexico, Nicaragua, Panama, Paraguay, Peru, Puerto Rico, Uruguay, and Venezuela.
From the definitions above we clearly notice that “Hispanic” and “Latino” are two very different concepts that encompass two different groups of individuals and cultures. You cannot refer to a Brazilian as Hispanic, and you cannot include the original people of the Americas in the Latino concept. Many of them don’t even speak a Romance language. They continue to speak Náhuatl, Quiché, Mixtec, Zapotec, Huichol, and many other languages native to the Americas.
In the United States Latino is often used interchangeably with the word “Hispanic”, although they are not the same. The term “Hispanic” refers to a person from any Spanish-speaking country, whereas “Latino” refers to a person from a country in Latin America. A Latino can be of any race. For example, an Argentine can be Caucasian, and a Dominican can be Black. But they are both Latino.
In the US the word Latino is misused to name only people from Latin America. The Latin America was a term first created to mean “the part of America ruled by Latino countries, Spain and Portugal” in opposition to the Anglo-Saxon America, ruled by the British (now Eastern United States). In this sense, some parts of the United States are part of the Latin America because they were ruled by Spain and France at some point: California, Arizona, New Mexico, Texas, Louisiana, and portions of other States. I also wonder why they ignored French-Canada as it is not Anglo-Saxon. They speak French!
Latino is a person who speaks a romance language: French, Italian, Portuguese, Romanian, Spanish, Aragonese, Aranese, Aromanian, Arpitan, Asturian, Auvergnat, Calo, Catalan, Corsican, Dolomite, Emiliano-Romagnolo, Extremaduran, Fala, Franco-Provençal, Friulan, Galician, Gascon, Istro-Rumanian, Ladino, Languedocien, Leonese, Ligurian, Limousin, Lombard, Megleno-Rumanian, Mirandese, Mozarabic, Neapolitan, Occitan, Piedmontese, Romansh, Sardinian, Shuadit, Sicilian, Venetian, Walloon, and Zarphatic; or those whose cultural heritage comes from any country that speaks any of those languages. Therefore, the term Latino is inappropriate and wrongly misused as it excludes many and includes some it shouldn’t.
The term Hispanic was an attempt to label a racial group created by the U.S. government to put all people who descend from Spanish speaking countries into one meaningless group. Hispanic is NOT a racial group. They can be white, black, Native-American, Asian, or any combination of these peoples. Hispanic countries are just as racially diverse as the United States, thus this term has no real meaning.
Next time you see one of those polls take your time and try to educate all people as to the absurdity of those terms and the way they are mishandled by the establishment. Please share your thoughts with the rest of us.
February 25, 2013 § 9 Comments
I recently posted a story about a judge near the border who questions the interpreter’s ability to do his or her job. I described how this judge asks Spanish-speaking jurors to correct the interpreter’s rendition during the trial, and tells them that in cases when none of the Spanish-speaking members of the jury are sure about a certain word or term, she would ask for an expert to render an opinion. As expected, many of you were outraged, some of you offered solutions to this problem, and others shared similar stories showing that this practice of not recognizing the interpreter as a professional expert, and putting him or her down, happens all over the world.
All these reactions were natural and expected; however, there were quite a few participants, many of them identifying themselves as court interpreters, who made statements that seemed to accept this practice and even endorse the system. Comments such as: “…Interpreters should be more professional and less sensitive…(they) should just interpret and get used to it…” “…It happens all the time…(and) we need to act more like interpreters and do the job they are paying us to do…” and even: “…I think (Asking the jurors) is a good idea. They may know how to say something we don’t…”
Dear friends; those of you who know me personally, and all regular blog readers, know that I have always fought to get our profession acknowledged as a real profession. We are professionals! The work we do requires of knowledge, skill, preparation, formal education, cultural awareness, social skills, and many more… Our function is essential for the communication of people who don’t speak the same language. As long as there are two languages in the universe there will be interpreters. I understand that many colleagues, and with reason, argue that we are not a regular traditional “profession,” that we are stuck in between being a profession and being an art.
It is essential that all interpreters, regardless of their area of expertise and place of services, present themselves as professionals. My colleagues, in order to do this we need to believe it first, we need to feel it. My court interpreter colleagues must enter a courthouse feeling, believing, knowing, and projecting that they are part of the professional service providers who work in the justice system. They need to group themselves in the same category with the judges, expert witnesses and attorneys; that is where they belong. Sadly, many court interpreters see themselves more like a clerk, and identify themselves with support staff such as clerks, bailiffs and deputies; In fact, some of them act as if they can relate more to the parties: victims, witnesses, and even defendants.
What do you think an attorney would say if the judge were to ask those jurors who may be attorneys or paralegals to please correct the litigants during the trial if they are quoting the wrong case law? We cannot even imagine that scenario. It is exactly the same with our profession.
Court interpreters in this case, and all interpreters in general, need to act as professionals and educate everybody they interact with about their profession. Go out there and explain judges, attorneys, agencies, hospital administrators, and clients who we really are. If you do, you will soon notice that they treat you differently, that you feel better about yourself, and you will notice that your income will increase because once you feel like a professional, you will act as one, and professionals charge accordingly for their professional services. I would like to hear from you. Please share with all of us your thoughts and ideas about who we are as interpreters, and how we should act when providing our services.
January 17, 2013 § 14 Comments
My posting about Malintzin, the first interpreter of the new world, a few months ago was very welcomed in Mexico and other countries, but some people, mostly from countries other than Mexico, did not like what I said and attacked her and other interpreters who assisted the Spanish conquistadors during the conquest of the newly discovered world. I welcome the debate as I think it is fruitful and helpful; it is interesting that some interpreters posted comments criticizing the role of Malintzin in Mexico and Felipillo in Peru and other South American countries as bad interpreters due to their lack of impartiality. These comments motivated me to write this post as I believe that their role is being misunderstood and therefore wrongly criticized.
Malintzin, Felipillo, and all other interpreters used by the conquistadors were military interpreters. I understand that many of my colleagues come from a court interpreting background where they have been told that the interpreter must be impartial. That is true in a court setting, but it does not apply to all fields of interpretation. As a military interpreter instructor at the Defense Language Institute I can tell you that the role of the military interpreter is very different. When interpreting for the armed forces, the interpreter needs to be loyal to the platoon that he or she belongs to. A crucial part of a military interpreter’s job is to do everything possible to assure the success of the mission. The military interpreter interprets for the party he works for, not for both parties. He conveys to the enemy what his side needs him and wants him to know, nothing else. A military interpreter brings up to his commander his impressions and suspicions about the enemy’s words, attitudes, and everything else he may consider important and relevant to his side. There is not such a thing as impartiality in military interpreting as the parties are not equal; one of them is called enemy. After Columbus’ discoveries at the end of the 15th. Century were known in Europe, and the Spanish conquistadors arrived in the Americas at the beginning of the 16th. Century, they arrived to conquer and submit. It was a military enterprise, not a good-will tour; thus the interpreters that aided Cortés, Pizarro and the other Spanish commanders were military interpreters, not diplomatic linguists. It is extremely important to keep in mind that most of these native interpreters, including Malintzin and Felipillo, were not citizens of the big empires the Spanish army was fighting against. They were members of other native nations that had been submitted, oppressed, and exploited by the powerful Aztec and Inca Empires. In other words: They had no duty of loyalty to their tyrants; in fact, they had a very understandable resentment and perhaps hatred for their oppressors.
There were big differences between Malintzin and Felipillo, the two best-known interpreters of the new world. Malintzin was, by all accounts, an extremely capable interpreter, very effective, talented, and hard-working. During the conquest of Tenochtitlan she got the respect and maybe the admiration of many Spaniards. Considering all circumstances, she had a good life. On the other hand, there are many reports that describe Felipillo, who appears on the records as an interpreter almost a decade after Malintzin, as a mediocre interpreter; he did not command any of his working languages as he should, apparently he had a problem with alcohol and found himself entangled in intrigue and gossip involving women. As part of the criticism to Felipillo, most historians argue that he misinterpreted for Pizarro, conspired with the natives, used religion to advance his own interests, and when in Chile he sided with the locals against Diego de Almagro committing a capital sin for the military interpreter: to be partial towards the enemy. This sole act that has been considered by some as his vindication with the indigenous cause, and maybe that is true and correct from a moral point of view, was his worse professional and ethical act as an interpreter, and ultimately cost him his life. In other words: There were good and bad interpreters during the conquest of the new world.
The last issue that has been raised by many begs for an answer to the question: Were the native interpreters a bunch of traitors? We know that at least the better-known ones were not fellow citizens of the empires to be conquered (Aztecs and Incas) We also know that their job was to do military interpretation, and their faults and mistakes came from their mediocrity as interpreters, personal problems, their own ambition, and perhaps a change of heart after they realized what the Spanish armies were doing to the peoples of other native nations. Then, why is it that some people view them as traitors anyway? This is a very difficult question. Most of those who attack these interpreters, particularly Malintzin, because she did a good professional job, believe that they had to side with the other local natives and not the Spaniards. To arrive to this conclusion we have to ignore the reality of the times: The Aztecs and Incas were oppressors to these people; the Spanish conquistadors had done nothing against them. The topic is even more complex when we realize that most who complain and criticize Malintzin and the others are not indigenous people, they are the result of the fusion of the two cultures and races, and most of them have Spanish last names, speak Spanish, and follow one of the European religions. One could say that to attack Malintzin and the others is to attack their very origin. There is a verb “malinchismo” in the Dictionary, but it does not mean to betray anybody. It means “Attitude of attachment to the foreign and contempt for one’s own.” Malintzin was not a member of the Aztec Empire. I would like to read your comments and opinions about the professional duties of military interpreters as it is applicable to many who are currently interpreting for our military forces in conflict zones around the world.