WhatsApp, a Meta owned instant messaging app, offers a built-in translation feature which can help users understand messages in several languages. Here is a step by step guide on how to use the translating feature on the WhatsApp application:
STEP1. Open the WhatsApp chat and type a fresh message.
STEP2. Now long press on the message till a menu appears.
STEP3. Select ‘More’ from the menu.
STEP4. Choose the Translate option which appears now.
STEP5. A pop-up window will appear which will show the translated message.
In case the message is not translated to a preferred language, users can select the language that the user wants the message to be translated to.
Meanwhile, Meta-owned photo sharing and messaging app Instagram has recently announced a new feature for its users. Called the Quiet mode, the feature is aimed to help encourage users to fix boundaries with friends and followers. It is aimed to reduce the users’ anxiety about spending time away from the app by silencing incoming notifications and auto-replying to direct messages (DMs).
With the new feature, Instagram users will be able to set an account’s status to ‘In Quiet Mode’ to alert the followers that the users are not actIve on the platform. Instagram says that the new feature is targeted to teenage users to encourage them to reduce their screen time.
“Teens have told us that they sometimes want to take time for themselves and might be looking for more ways to focus at night, while studying and during school. You can easily customize your Quiet mode hours to fit your schedule and once the feature is turned off, we’ll show you a quick summary of notifications so you can catch up on what you missed," writes Instagram on the blog post.
If you want to set your account ‘In Quiet mode’, here’s a step-by-step guide on how to enable the new feature. But before proceeding, make sure that you are running the latest version of the Instagram app on your smartphone.
Here are the steps to enable Quiet mode on Instagram
Step 1- Open Instagram app on your smartphone
Step 2- Tap on your profile icon
Step 3- Next, tap on the three horizontal bars at the top right corner of your screen
Step 4- Here, select Settings and tap on Notifications
Step 5 - Now, tap on Notifications and turn on the toggle to enable Quiet mode
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The work of hundreds of Warlpiri speakers compiled over more than 60 years, the Warlpiri Encyclopaedic Dictionary: Warlpiri Yimi-Kirli Manu Jaru-kurlu has been released by Aboriginal Studies Press, the publishing arm of the Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS).
Warlpiri is spoken in and around the ‘Warlpiri Triangle’, which extends from Willowra to Nyirrpi and Lajamanu in the Tanami Desert area of the Northern Territory, and in communities elsewhere. Around 3,000 people of all generations speak Warlpiri as their first, second or third language and Warlpiri is used as a language of instruction at Yuendumu and Nyirrpi schools.
A monumental single volume with over 1,400 pages, the Warlpiri Encyclopaedic Dictionary: Warlpiri Yimi-Kirli Manu Jaru-kurlu will keep Warlpiri language strong, supported and flourishing. The dictionary includes the English translations for Warlpiri words, instructive example sentences that include Warlpiri history and cultural practices, detailed information about flora and fauna, more than 500 illustrations, maps of Warlpiri Country, a guide to Warlpiri grammar, and a guide to the complex vocabulary of family relationships.
The Warlpiri Encyclopaedic Dictionary has been guided by generous, patient, and insightful input from hundreds of Warlpiri speakers, starting from those recorded by the linguist Kenneth Hale (1934-2001) during field trips in 1959-60 and again in 1966-67.
Working with Hale, major contributions were made by Mickey Jupurrurla Connell and Sam Japangardi Johnson (Yuendumu), Paddy Jupurrurla Stuart (Lander Warlpiri) and Stephen Japangardi Simpson (Hanson Warlpiri). Hale’s transcriptions of the Warlpiri speakers make up a large part of the language resources used for the elaboration of the dictionary entries.
Many of the Warlpiri definitions of word meanings and examples of usage were written by Warlpiri co-compilers Jeannie Nungarrayi Egan (1947–2009) and Marlurrku Paddy Patrick Jangala (c.1944–94).
Nungarrayi was a teacher, curriculum developer, researcher, and an award-winning painter who also taught generations of non-Indigenous people about Warlpiri language, culture, and Country. The audio recordings, books, posters and other teaching aids that Nungarrayi produced informed the development of this dictionary.
Jangala, born and raised in the Tanami Desert area, worked tirelessly in bilingual education helping design modern Warlpiri spelling, and wrote hundreds of the succinct word and expression definitions and examples included in the dictionary.
Mary Laughren, chief compiler of the dictionary, began learning and documenting Warlpiri in 1975 when she was posted to Yuendumu as a linguist to support the newly initiated bilingual school program, later extended to other Warlpiri community schools. Over the decades she worked closely with Warlpiri and non-Warlpiri co-compilers in the Lajamanu, Wirliyajarrayi, Yuendumu and Nyirrpi communities. She holds an honorary senior research fellowship at The University of Queensland.
Others that contributed to the dictionary include David Nash, whose research relates to Aboriginal language and land in Central Australia, and Jane Simpson, who works with Warumungu and Wakirti Warlpiri speakers on language maintenance and dictionary-making. Both have degrees in linguistics from the Australian National University and both were supervised by Kenneth Hale during their doctoral studies of the Warlpiri language with the Massachusetts Institute of Technology.
Another contributor was Robert Hoogenraad (1940–2021), who moved to central Australia to work as a linguist and had a key role in the production of an earlier Warlpiri picture dictionary.
The CEO of AIATSIS, Craig Ritchie, said that support for language preservation and revitalisation was essential work for the Institute.
‘Language is central to strengthening the cultures, identities, and wellbeing of First Nations peoples,’ Mr Ritchie said. ‘As part of our contribution to advancing languages, AIATSIS funds the publication of Aboriginal and Torres Strait Islander language dictionaries.
‘The Warlpiri Encyclopaedic Dictionary is an outstanding example of what can be achieved in terms of documenting a language and making available material to help it to thrive – today and into the future. Decades in compilation, the dictionary is an unmatched and comprehensive resource for use by Warlpiri speakers, language students, and those who value cultures and the history of those cultures.
‘As we head into the UN’s International Decade of Indigenous Languages from 2022 to 2032, the Warlpiri Encyclopaedic Dictionary will play a significant role in meeting the objectives of encouraging the preservation, revitalisation and promotion of Indigenous language.’
The Warlpiri Encyclopaedic Dictionary: Warlpiri Yimi-Kirli Manu Jaru-kurlu is now available through selected booksellers and the AIATSIS online shop.
The official launch of the dictionary is anticipated at Yuendumu in 2023.
Details:
Hardback
1416 pp + 4pp cover (includes 16 pp full colour)
Released December 2022
RRP $59.95
ISBNs:
9781925302424 (hb)
978-1-922059-85-7 (ePub)
9781925302448 (epdf)
Url: https://ift.tt/qUtz8vg
Artist:
Category: Book , Feature , Industry , News ,
Tags: AIATSIS , ANU , Australian National University , Craig Ritchie , David Nash , Jane Simpson , Jeannie Nungarrayi Egan , Kenneth Hale , lajamanu , Marlurrku Paddy Patrick Jangala , Mary Laughren , Massachusetts Institute of Technology , Mickey Jupurrurla Connell , MIT , Nyirrpi , Paddy Jupurrurla Stuart , Robert Hoogenraad , Sam Japangardi Johnson , Stephen Japangardi Simpson , University of Queensland , UQ , Warlpiri Encyclopaedic Dictionary , Warlpiri language , Warlpiri Yimi-Kirli Manu Jaru-kurlu , Wirliyajarrayi , yuendumu ,
Harpo Mander was six years old when she started translating for her parents, who only spoke Punjabi and needed help understanding English and Canadian life.
Mander was tasked with everything, from comprehending medical appointments to ordering take out.
Now 26, she says the experience forced her to step into adult life early.
"You don't have the bandwidth and you don't have the intellectual capacity to do these adult things, and yet you're being asked to do them at age five, seven, 10," she told The Early Edition host Stephen Quinn.
"It makes you a lot more mature for your age, and it makes you a lot more emotionally intelligent."
Mander is considered a 'translator kid' — children asked to be interpreters for their families from a young age.
Harpo Mander is one of the many translator kids in Canada working to help their families navigate language and life in the country. (Submitted by Harpo Mander)
Daphne Tse started translating for her parents around age eight — about the time her older sister moved out.
Now, at 26, she's still doing that work.
"It takes a lot of empathy and emotional energy that I think a lot of people don't understand," she said.
She said public services are typically inaccessible for Canadians who don't speak English.
For example, she's currently helping her father apply for Old Age Pension. Aside from the translation, she said the technology has been challenging to navigate — and she works in the tech industry.
"If I wasn't here, what would they have done?"
'Migrants feel like their English is not good enough'
JP Catungal says he was — and still is — a translator kid at 38.
He and his family came to Canada from the Philippines when he was 14. Although his family spoke English, they still struggled to navigate Canadian English and other aspects of Canadian society, he says, which meant he had to help.
JP Catungal, right, has translated for his parents for more than 20 years — and plans to continue as long as they're around. (The Catungal Family)
"It's not necessarily a lack of proficiency in English that requires the translation work," he said.
"My parents and a lot of migrants feel like their English is not good or good enough because it's not the right type of English that is valued or understood here. There's a kind of hierarchy of English. There's a racialization of that kind of English that they speak."
The Early Edition8:01Event called "Translator Kids" happening later today
Whether it's calling the internet company, or going with your parents to get a prescription refilled: children of immigrants often have to take on extra tasks because they're the only English speakers in the family. We hear more about what it's like to be a "translator kid."
The issue, he says, is that systems in Canada — including health care, the justice system and finances — aren't built for immigrants who use the language differently, or do not speak it at all.
He's working with the Hua Foundation in Vancouver to come up with tools for institutions to deal with language barriers without having to involve children, giving adults the agency to understand and navigate those systems themselves.
'A very convenient way to get interpretation services'
There are some companies in North America trying to alleviate the experiences of translator kids, including one called Language Line Solutions, based in California.
The company offers translation services for more than 200 languages in seconds by phone, using professional interpreters.
Despite their services and others, Chief Marketing Officer Suzanne Franks says she often sees children acting as translators for families.
On The Coast5:26How LanguageLine Solutions eases families' dependence on 'translator kids'
Suzanne Franks, chief marketing officer at LanguageLine Solutions, explains how their third-party service reduces immigrant families' reliance of their children if the parents don't speak English.
"It seems to be a very convenient way to get interpretation services just to ask your child to do it," she told On The Coast host Gloria Macarenko.
"Children can often not interpret correctly, they don't have the emotional maturity and the vocabulary to handle some of these very difficult conversations," she said.
"Consequently, the parent can't ask the next best logical question and get a real understanding of what needs to happen to rectify whatever situation they're in."
Enhancing communication skills
Tse says while it was isolating for her and she felt she had to mature quickly, it was even more isolating for her parents.
Daphne Tse, second from the left, is pictured with her family. She says public services are typically inaccessible for Canadians who don't speak English. (The Tse Family)
But being a translator kid wasn't all bad, according to Mander, who says she learned how to become a strong communicator and that it made her more empathetic.
"You have to sort of test the emotions of the people that you were translating for and then also be able to understand the emotions and the frustrations of the people that you were translating on behalf of," she said.
The work of hundreds of Warlpiri speakers compiled over more than 60 years, the Warlpiri Encyclopaedic Dictionary: Warlpiri Yimi-Kirli Manu Jaru-kurlu has been released by Aboriginal Studies Press, the publishing arm of the Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS).
Warlpiri is spoken in and around the ‘Warlpiri Triangle’, which extends from Willowra to Nyirrpi and Lajamanu in the Tanami Desert area of the Northern Territory, and in communities elsewhere. Around 3,000 people of all generations speak Warlpiri as their first, second or third language and Warlpiri is used as a language of instruction at Yuendumu and Nyirrpi schools.
A monumental single volume with over 1,400 pages, the Warlpiri Encyclopaedic Dictionary: Warlpiri Yimi-Kirli Manu Jaru-kurlu will keep Warlpiri language strong, supported and flourishing. The dictionary includes the English translations for Warlpiri words, instructive example sentences that include Warlpiri history and cultural practices, detailed information about flora and fauna, more than 500 illustrations, maps of Warlpiri Country, a guide to Warlpiri grammar, and a guide to the complex vocabulary of family relationships.
The Warlpiri Encyclopaedic Dictionary has been guided by generous, patient, and insightful input from hundreds of Warlpiri speakers, starting from those recorded by the linguist Kenneth Hale (1934-2001) during field trips in 1959-60 and again in 1966-67.
Working with Hale, major contributions were made by Mickey Jupurrurla Connell and Sam Japangardi Johnson (Yuendumu), Paddy Jupurrurla Stuart (Lander Warlpiri) and Stephen Japangardi Simpson (Hanson Warlpiri). Hale’s transcriptions of the Warlpiri speakers make up a large part of the language resources used for the elaboration of the dictionary entries.
Many of the Warlpiri definitions of word meanings and examples of usage were written by Warlpiri co-compilers Jeannie Nungarrayi Egan (1947–2009) and Marlurrku Paddy Patrick Jangala (c.1944–94).
Nungarrayi was a teacher, curriculum developer, researcher, and an award-winning painter who also taught generations of non-Indigenous people about Warlpiri language, culture, and Country. The audio recordings, books, posters and other teaching aids that Nungarrayi produced informed the development of this dictionary.
Jangala, born and raised in the Tanami Desert area, worked tirelessly in bilingual education helping design modern Warlpiri spelling, and wrote hundreds of the succinct word and expression definitions and examples included in the dictionary.
Mary Laughren, chief compiler of the dictionary, began learning and documenting Warlpiri in 1975 when she was posted to Yuendumu as a linguist to support the newly initiated bilingual school program, later extended to other Warlpiri community schools. Over the decades she worked closely with Warlpiri and non-Warlpiri co-compilers in the Lajamanu, Wirliyajarrayi, Yuendumu and Nyirrpi communities. She holds an honorary senior research fellowship at The University of Queensland.
Others that contributed to the dictionary include David Nash, whose research relates to Aboriginal language and land in Central Australia, and Jane Simpson, who works with Warumungu and Wakirti Warlpiri speakers on language maintenance and dictionary-making. Both have degrees in linguistics from the Australian National University and both were supervised by Kenneth Hale during their doctoral studies of the Warlpiri language with the Massachusetts Institute of Technology.
Another contributor was Robert Hoogenraad (1940–2021), who moved to central Australia to work as a linguist and had a key role in the production of an earlier Warlpiri picture dictionary.
The CEO of AIATSIS, Craig Ritchie, said that support for language preservation and revitalisation was essential work for the Institute.
‘Language is central to strengthening the cultures, identities, and wellbeing of First Nations peoples,’ Mr Ritchie said. ‘As part of our contribution to advancing languages, AIATSIS funds the publication of Aboriginal and Torres Strait Islander language dictionaries.
‘The Warlpiri Encyclopaedic Dictionary is an outstanding example of what can be achieved in terms of documenting a language and making available material to help it to thrive – today and into the future. Decades in compilation, the dictionary is an unmatched and comprehensive resource for use by Warlpiri speakers, language students, and those who value cultures and the history of those cultures.
‘As we head into the UN’s International Decade of Indigenous Languages from 2022 to 2032, the Warlpiri Encyclopaedic Dictionary will play a significant role in meeting the objectives of encouraging the preservation, revitalisation and promotion of Indigenous language.’
The Warlpiri Encyclopaedic Dictionary: Warlpiri Yimi-Kirli Manu Jaru-kurlu is now available through selected booksellers and the AIATSIS online shop.
The official launch of the dictionary is anticipated at Yuendumu in 2023.
Details:
Hardback
1416 pp + 4pp cover (includes 16 pp full colour)
Released December 2022
RRP $59.95
ISBNs:
9781925302424 (hb)
978-1-922059-85-7 (ePub)
9781925302448 (epdf)
Url: https://ift.tt/qUtz8vg
Artist:
Category: Book , Feature , Industry , News ,
Tags: AIATSIS , ANU , Australian National University , Craig Ritchie , David Nash , Jane Simpson , Jeannie Nungarrayi Egan , Kenneth Hale , lajamanu , Marlurrku Paddy Patrick Jangala , Mary Laughren , Massachusetts Institute of Technology , Mickey Jupurrurla Connell , MIT , Nyirrpi , Paddy Jupurrurla Stuart , Robert Hoogenraad , Sam Japangardi Johnson , Stephen Japangardi Simpson , University of Queensland , UQ , Warlpiri Encyclopaedic Dictionary , Warlpiri language , Warlpiri Yimi-Kirli Manu Jaru-kurlu , Wirliyajarrayi , yuendumu ,
The Sunday Magazine9:35Bambi at 100: Not the Disney classic you thought you knew
Bambi is one of the cornerstones of Disney's oeuvre of classic family-friendly films. But a new translation of the original text, published 100 years ago, hopes to reveal the complex — and, at times, much darker — story at its core.
Bambi, a Life in the Forest (sometimes translated as Bambi, a Life in the Woods) was written by Felix Salten, of Hungarian Jewish descent and living in Vienna, and was published in 1922.
"He really wrote this book, Bambi, not for children, but for adults. And he was really addressing in a metaphorical way the problems that Europe was having," said Jack Zipes, a folklore expert and professor emeritus of German and comparative literature at the University of Minnesota.
The Original Bambi: The Story of a Life in the Forest, is newly translated with an introduction by Zipes, and includes new illustrations by Alenka Sottler.
The first popular English translation published in 1928 by Whittaker Chambers (an American writer, later Soviet spy-turned-defector) would eventually become the basis for Disney's animated film.
Jack Zipes is a folklore expert and the translator for The Original Bambi: The Story of a Life in the Forest. (Milena Blazic)
Salten sold the film rights for the book to American director Sidney Franklin in 1933 for $1,000, who then sold it to Disney. Salten "did not gain much" from Disney's animated adaptation, Zipes writes, though he did live "comfortably" until his death in 1945.
Zipes doesn't mince words about what he thinks of Disney's version supplanting the public awareness of Salten's work — which was incredibly popular in its own right, selling more than 650,000 copies before the film's release in 1942.
"I was ashamed for the Disney corporation to have made such an idyllic, stupid film out of a very serious novel that children could have understood," he told The Sunday Magazine.
"The ideology is so, let us say reactionary, that this film should be banned from the world."
Zipes is not alone in this assessment of Disney's adaptation. A multitude of scholars and critics have noted how the 110-minute film stripped away many supporting characters, subplots and grim situations to create a production suitable for all ages.
"While the film has moments of charm and beauty, it dilutes the violence and tension of Salten's novella," Charlie Tyson wrote for the Yale Review.
"Bambi ... was not particularly suitable for children, until Disney bowdlerized it to fit the bill," wrote the New Yorker's Kathryn Schulz.
Writer and critic Farah Abdessamad notes, however, that it may not be fair to directly compare the two, since Salten's work was written for adult readers while Disney's version always had young viewers in mind.
"Book-to-film is always a hard thing to pull off, especially when you're trying to adapt a story to a very different audience," she said.
Bambi's Bildungsroman
Salten's ALife in the Forest roughly touches upon most of the story familiar to Disney fans. We are introduced to a female deer and her newborn fawn Bambi, who meets other animals of the forest in his youth.
During a visit to the open meadow, his mother is shot dead by human hunters. Bambi then spends time with his implied father, the prince of the forest, before returning to the other animals and siring fawns of his own with his female partner Faline.
While many remember the short, sharp violence of Bambi's mother's death, the Disney film largely presents the forest's animal denizens as living in harmony with little to no conflict.
Salten's text, on the other hand, often depicts death and violence. Animals regularly hunt and prey upon each other, in a graphic yet dispassionate depiction of the natural cycles of life and death.
Various translations of Bambi: A Life In The Woods by Felix Salten are seen on display at the City Hall Library in Vienna on March 23, 2021. (Joe Klamar/AFP via Getty Images)
One of the grisliest tales omitted from the film — that of Faline's sickly brother Gobo — encapsulates Zipes' primary argument about the text: a parable about the persecution of Jews and other minority groups in Europe after the First World War.
"There is no doubt in my mind that this novel is autobiographical," said Zipes. Salten himself fled the Nazis in Austria in 1939, and settled in Zurich where his daughter resided.
As a fawn, Gobo disappeared and was thought lost during the long winter, until he reappears in the summer. Gobo says one of the hunters rescued him and kept him safe.
The next time hunters approach the meadow, Gobo runs towards the humans, who he thinks are all friendly, only to be shot dead.
"Every subjugated minority is familiar with figures like Gobo," wrote Schulz. "Individuals who have assimilated into and become defenders of the culture of their subjugators, whether out of craven self-interest or because, like Gobo, they are sincerely enamoured of it and convinced that their affection is reciprocated."
Salten's A Life in the Forest follows the German genre of a Bildungsroman, or a novel of education, according to Zipes. Bambi, he explains, spends most of his time learning from his mother, and later the prince of the forest, how to survive.
And despite it ending more or less the same way as the film, Salten's message is altogether more bleak.
"Even when Bambi does learn how to avoid death and destruction, he is not a happy roebuck at the end of the novel. If anything, Bambi has simply learned to live alone … destined to lead a lonely life of survival," he writes in his foreword.
A 'subtle but significant' new translation
Zipes' translation is "basically word-for-word identical" to Chambers' long-standing English version, according to environmental historian Ralph Lutts.
But closer inspection will reveal "subtle but significant" differences, owing largely to Zipes' understanding of the Austrian version of the German language, in which Salten wrote.
"He's in a better position to give a subtly more accurate translation than Chambers," said Lutts, an adjunct professor and visiting scholar at Virginia Tech.
A Japanese translation of Bambi: A Life In The Woods is on display at the City Hall Library in Vienna on March 23, 2021. (Joe Klamar/AFP via Getty Images)
That lens adds new layers to the text. For example, Bambi and other characters become more anthropomorphized. One passage describes the newborn Bambi as "the baby," rather than "the new fawn" in Chambers' version.
Certainly, other interpretations of Bambi, whether Salten's text or the Disney film, exist.
Many cite the film as carrying a strong environmentalist message. The forest and its denizens are shown as living in harmony, rendered beautifully by the animators' state of the art techniques, only to be ravaged by human hunters — first by their rifles, then when they carelessly cause a fire that burns the animals' home to the ground.
"It is difficult to identify a film, story, or animal character that has had a greater influence on our vision of wildlife," Lutts argues in his 1992 essay The Trouble with Bambi.
The film has become "almost synonymous with opposition to hunting," he wrote, owing to their path of destruction despite never appearing on-screen or saying a word in the entire film.
Bambi's lessons
According to Abdessamad, Salten's ALife in the Forest is strong because it can support multiple interpretations.
"The best form of literature is one that doesn't lend itself to a linear interpretation — not 'either-or,' but all at once," she said.
Still, Zipes feels his lens is particularly relevant in light of recent socio- and geopolitical trends.
"There's been a strong rise of antisemitism all over the world, and in particular in America and in Germany, again. So this novel which talks — metaphorically, of course — about how Jews were killed … should shake us a great deal," he said.
"I hope that works like Salten's Bambi might help us think once or twice more about what we're doing on this earth."
On Thursday, January 19, a portal named South Asian Journal took to Twitter to share a clip from PM Modi’s old interview as Gujarat Chief Minister. The portal used a 0.11-second excerpt from Modi’s interview where he was speaking in Gujarati to further its anti-Modi agenda.
The magazine misconstrued Modi’s comments in the video, implying that he made a sexist remark against women, a blatant lie which was soon exposed by some alert Gujarati-speaking Twitter users.
“Modi’s misogynistic remarks against women caught on camera #BBC,” the caption on the video shared by South Asian Journal on January 19 read. The magazine quoted Modi as saying in the interview, “The World has come a long way but women still haven’t got any brain.”
Modi misogynistic remarks against women caught in camera pic.twitter.com/AjXR2oEovZ #BBC
— South Asian Journal (@sajournal1) January 18, 2023
However, the South Asian Journal’s attempt to denigrate Modi by twisting his interview was quickly exposed by social media users.
Janki, a Twitter user, deconstructed what Modi said in Gujarati during the interview, which the magazine maliciously labelled as a “misogynistic” remark against women.
Replying to South Asian Journal, Janki tweeted, “SPREADING FAKE NEWS – Modi ji here says in Gujarati “Duniya kya ni kya pahochi gayi, October mahino aayo j nathi.” Meaning- World has reached where from where, Duniya kaha se kaha pahoch gayi, October mahina abhi tak aaya nahi. Nothing about women or misogynist has been said by him here.”
SPREADING FAKE NEWS – Modi ji here says in Gujarati “Duniya kya ni kya pahochi gayi, October mahino aayo j nathi.” Meaning- Duniya kaha se kaha pahoch gayi, October mahina abhi tak aaya nahi.
Nothing about women or misogynist has been said by him here. https://t.co/76tsMB73dm
— Janki (@jaankiii_) January 19, 2023
Another user tweeted, “Translation : He is saying, the world has gone from where to where but October month hasn’t come yet – It’s a sarcasm btw and he isn’t disrespecting any woman!! Stop your crap!!”
Translation : He is saying, the world has gone from where to where but October month hasn’t come yet – It’s a sarcasm btw and he isn’t disrespecting any woman!! Stop your crap!!
— NM (@nitin_malkan2) January 19, 2023
So basically, Modi remarked in jest, “The world has come a long way, however, October is yet to arrive,” which the magazine conveniently misinterpreted as “The World has come a long way, but women still don’t have any brain,” in order to depict Modi as misogynistic and sexist.
It’s worth noting here how the leftist magazine cherry-picked a section of the interview in which Modi was seen turning around and chuckling at someone when passing the sarcastic remark to build the narrative that he has no regard for women and was ridiculing them while passing the remark. The truth, however, is that Modi made an innocuous comment in jest, which is why he chuckled after stating what he did.
South Asian Journal, interestingly, used the hashtag #BBC in its caption, a pretty clear indication that it was attempting to offer support to BBC’s latest hitjob against PM Modi, which India sharply condemned, calling it a “propaganda piece” aimed to peddle a discredited narrative.
Not only India, in fact, British Prime Minister Rishi Sunak had also dismissed the villainous portrayal of PM Modi in the controversial BBC documentary series on him.
Recently, UK’s National broadcaster BBC aired a two-part series attacking PM Narendra Modi’s tenure as Gujarat Chief Minister during the Gujarat riots of 2002. The documentary tried to question whether the Godhra carnage was actually an attack by Muslims, and repeated claims by Teesta Setalvad, Sanjiv Bhatt and many others about the Gujarat riots, which have been termed as lies by the Supreme Court of India. The documentary sparked outrage and was removed from select platforms.
South Asian Journal sought to do the same by misquoting Modi in an interview he did while he was Gujarat’s chief minister in order to back BBC’s ugly propaganda against Modi.
It is notable that while the portal is named South Asian Journal, its main focus is on India. While it follows accounts of several media houses on Twitter, it also follows openly anti-India persons and organisations like Rana Ayyub, Indian American Muslim Council, Hindutva Watch etc, apart from some Muslim groups.
While the about us page on its website says ‘South Asian Journal is a portal dedicated to news and events concerning the South Asian Diaspora Community,’ the website has no information on its editors, or who runs it.
