Wednesday, March 22, 2023

French language purists sue Notre-Dame Cathedral for English-only translations - FRANCE 24 English - Translation

Issued on:

Notre-Dame Cathedral in Paris is being sued by French language purists for only translating its signs into English.

The group has already succeeded in forcing the Eiffel Tower to add Spanish to its information signs alongside English and French.

The Association for the Defence of the French Language claims that only translating signs into English helps increase the international dominance of that language.

It has French law on its side—an oft-ignored 1994 regulation requires all public buildings to translate all their signs and information into at least two languages.

The association filed a complaint against Notre-Dame with a Paris court on Monday, demanding the change.

It says the Eiffel Tower agreed in November to add Spanish after it threatened similar legal action.

Many of the panels explaining the ongoing reconstruction of Notre-Dame following a devastating fire in 2019 are written in French and English.

“If there is a foreign language, it is always Anglo-American,” bemoaned the association’s spokesman Louis Maisonneuve (speaking, of course, in French).

He insisted on differentiating “Anglo-American” from English, and says it is always the first choice of French authorities—for instance in the use of “downtown” instead of “city centre”.

“The law protects French because it promotes linguistic pluralism,” Maisonneuve said.

The association is targeting 20 other public bodies, including the national post office over the name of its banking service, “Ma French Bank”.

(AFP)

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Tesco shoppers bewildered by hilariously bad Welsh translation blunder - Wales Online - Translation

People on social media have responded to a Welsh language error on a supermarket sign. In a Tesco supermarket in Swansea, one shopper found that a list of various soft drinks on one aisle included the word 'sboncen' for squash.

As some of us may know, the Welsh word 'sboncen' refers to the sport game of squash in which two or four players strike a ball with their rackets in a four-walled court. However, this is not the same word used for the squash that you drink.

According to some Welsh language dictionaries, the correct translation would be 'diodydd frwythau', which literally translates as 'fruit drinks'. However, the Welsh Government website TermCymru suggests that the relevant translation should be 'sgwosh'. The photograph of the error was shared on Twitter by Andy G, with the caption: "Quality example of its type from ⁦Tesco in Swansea. Maybe don’t use Google for the translations next time."

Read more: Eisteddfod to change 'white world' motto due to mistranslation fears

Many took to social media to share their thoughts on the glaring mistake. In response, Tesco has apologised for the error. One Twitter user called Andy said: "My wife is Welsh - she just started laughing at this." Another user called Llinos Price said: "Sboncen though. Such a good word."

Some poked fun at Tesco with Paul Morgan jokingly asking: "Unless you can play squash under this sign?" While Zeph said: "Sboncen in aisle 8 and tenis bwrdd [table tennis] in aisle 9, no doubt. Nofio [swimming] in the car park."

This isn't the first time we've seen Welsh mistranslation in supermarkets across Wales. In May of last year, a car park road sign showing the wrong translation in Welsh was described as "shameful". The words 'dim cofnod' rather than 'dim mynediad' had been used for no entry three times near the Aldi store in the Conwy town of Llandudno.

In response, British Land, the London-based real estate company responsible for the Mostyn Champneys Retail Park in which the car park was located, said they would correct the error promptly.

Meanwhile, back in 2014, a translation mishap at a new Tesco Express store in Aberystwyth promised shoppers "free erection" or "codiad am ddim" at the cash machine rather than "arian am ddim".

In response to the latest error found at the Tesco supermarket in Swansea, a spokesperson for the retailer said: "We are sorry for this misunderstanding and are arranging for the sign to be replaced. In the meantime, the sign has been taken down."

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Tuesday, March 21, 2023

A Translation Problem - The New York Times - Translation

A small change to climate science could make a big difference for Americans.

The world’s top scientists released their latest report yesterday warning that the Earth is on pace for severe damage from climate change. But many Americans might have a hard time understanding the report because the analysis, like those before it, talks about temperatures exclusively in Celsius.

The U.S. is among just a few countries that still use Fahrenheit temperatures. And while Americans are a relatively small audience on a global scale, they are an important one for climate science: The U.S. has historically emitted more planet-warming greenhouse gases than any other country. Improving Americans’ understanding of the issue could be crucial to any push for changes.

Why does excluding Fahrenheit matter? Most Americans lack experiences from their own lives to make sense of scientists’ warnings that the Earth could warm by up to 1.5 degrees Celsius above acceptable levels. To them, it is a small, meaningless number.

By translating that figure to its Fahrenheit equivalent — 2.7 degrees — it can take on a clearer meaning. Katharine Hayhoe, a climate scientist, uses the analogy of a fever: Think about how much worse you feel when you run a fever of 101.3 degrees Fahrenheit, 2.7 degrees above normal. That fever is the equivalent of what the planet is facing.

Most Americans can grasp that analogy because it speaks to their own experiences. They can’t do that with Celsius. “It is absolutely essential to communicate in terms and language that people understand,” said Hayhoe, who is from Canada, which uses Celsius.

The exclusion of Fahrenheit in scientific reports is not the main obstacle to more action on climate change. Broader science denial and the world’s reliance on fossil fuels are much bigger barriers. But including Fahrenheit figures is a small change — a matter of plugging some numbers into a calculator — that could help drive more action.

Today’s newsletter will look at the new climate report and how close, or not, the world is to avoiding the worst consequences.

The new analysis, a synthesis of six previous reports by the United Nations’ climate group, presents a mixed picture of the world’s fight against climate change. Here are three takeaways:

1) The world is on track to surpass a significant level of warming. The world is likely to hit what scientists consider relatively safe levels of warming — 1.5 degrees Celsius (2.7 degrees Fahrenheit) above preindustrial temperatures — by the early 2030s, the report warned. Countries could still take steps to prevent that, by slashing greenhouse gas emissions in half by 2030 and no longer adding carbon dioxide to the atmosphere by the 2050s. But the required measures are so extreme that they seem increasingly unlikely, many experts say.

2) On the current track, brace for more disasters. Continued warming will mean more catastrophic flooding, deadly heat waves, crop-destroying droughts and other extreme weather. Some of those effects are already visible. Last year, record-breaking heat waves hit much of the world, including the U.S. and Europe, and floods submerged a third of Pakistan.

3) The world has made some real progress. In the past, climate reports warned that warming could surpass four degrees Celsius (7.2 degrees Fahrenheit) by 2100. Today, the Earth is on a trajectory of around two to three degrees Celsius (3.6 to 5.4 degrees Fahrenheit), thanks to the uptake of cleaner energy and to projections that coal use will decline. That difference of a few degrees can, like a fever, prevent more catastrophic events. And as my colleague Somini Sengupta noted, pivoting away from fossil fuels is the fastest way to stop global warming.

Despite some progress, the world is still on track to face devastating outcomes from climate change. To prevent the worst, scientists are calling for a massive effort that will require the world’s most powerful and richest countries to work together.

Getting so much of the world onboard requires communicating the problem in a way everyone can understand. Excluding the temperature measure used by the U.S. and some other nations hinders that mission. Offering different versions of reports with Celsius and Fahrenheit could help address that issue, or scientists and news outlets could translate Celsius-focused reports to Fahrenheit in their own work.

  • The world will have to spend more on climate measures because it waited so long to act, the report found. The U.S. said it would reassess its spending.

  • New technologies promise to take carbon out of the air, but some critics say they’re overblown. See how they work.

  • Expensive pipeline projects are again starting fights, but these pipelines are different: They’re intended to help store carbon underground.

  • A very wet winter has eased California’s drought. These maps and charts show the difference.

  • Electric cars are becoming more affordable. One reason: cheaper lithium for batteries.

  • President Biden issued his first veto to preserve investment managers’ ability to take account of climate change.

Xi Jinping, China’s leader, with Vladimir Putin at the Kremlin. This photograph was released by Russian state media.Sergei Karpukhin/Sputnik, via Reuters
  • Vladimir Putin welcomed Xi Jinping to Russia. The leaders flattered each other, affirmed their alliance and barely spoke about the war in Ukraine. Follow our updates.

  • The U.S. said the visit showed China was unwilling to hold Russia accountable for war crimes.

  • House Republicans rallied to support Donald Trump ahead of a potential indictment, showing he still has a grip on the party.

  • Ron DeSantis, Trump’s likely rival in 2024, also criticized the investigation.

  • An indictment probably won’t change how Trump’s supporters feel about him, Nate Cohn writes in an assessment of the potential fallout.

  • Alvin Bragg is poised to become the first prosecutor to bring criminal charges against a former president.

  • The Manhattan grand jury heard testimony from a critic of Michael Cohen, a key witness against Trump.

The lower house of the French Parliament on Monday.Lewis Joly/Associated Press
  • France’s retirement age will rise to 64, after Emmanuel Macron’s government narrowly survived a no-confidence motion.

  • The Greek national intelligence service wiretapped an employee of Meta, which owns Facebook and Instagram. She also found spyware on her phone.

  • A report found London’s police to be institutionally racist and sexist, and said the city “no longer has a functioning neighborhood policing service.”

  • The Chinese spy balloon had remote-control steering for parts of its journey. The Times tracked its path.

  • Two New Yorkers are behind the judicial overhaul now dividing Israel.

  • Fox News panicked over ratings after Biden won the presidency and then proceeded to promote false stories about the election, court documents argue.

  • Los Angeles school employees are set to begin a three-day strike today, shutting the nation’s second-largest school district.

  • Shares of First Republic, an imperiled bank, fell another 47 percent yesterday.

  • Amazon plans to lay off 9,000 more workers.

  • A Florida jury convicted three men of murdering the rapper XXXTentacion during a robbery in 2018.

Opinions

George W. Bush’s global program to fight AIDS was the single best policy of any president in recent decades. He deserves more credit, Nicholas Kristof says in a video.

The Supreme Court let college athletes earn money for endorsements and appearances. The N.C.A.A. is still fighting back, Bomani Jones argues.

For those who live through them, wars never really end, says Lulu Garcia-Navarro.

Reba McEntire opened a restaurant near where she grew up.Zerb Mellish for The New York Times

Reba to the rescue: Reba McEntire is trying to save her childhood hometown in Oklahoma.

We ❤️ NYC: New York has a new logo. New Yorkers hate it.

Bohemian: A Parisian designer built his dream house in a former brothel.

Advice from Wirecutter: Maximize space in a tiny bedroom.

Lives Lived: Stuart Hodes danced with Martha Graham in the 1940s and kept dancing into his 90s. He died at 98.

Another No. 1 goes down: Miami shocked No. 1 seed Indiana last night in the women’s N.C.A.A. tournament, the second time in two days a top seed has fallen.

Hall of Fame coach: Rick Pitino is leaving Iona to become the men’s basketball coach at St. John’s.

Last-minute changes? Major League Baseball is considering a proposal from players to tweak its new rules, which debuted at the start of spring training.

“L’Incoronazione di Poppea” at the Aix-en-Provence Festival.Ruth Walz

Last summer, American directors headlined several of Europe’s most prestigious opera festivals. That would have been unheard-of even a decade ago, but opera companies are warming to a new generation of Americans with fresh takes.

Many German directors take an intellectual approach to opera, said Louisa Proske of the Halle Opera. “What can be attractive,” she said, “is this kind of propensity to storytelling that I think is more in the Anglo-Saxon tradition.”

In The Times, A.J. Goldmann profiled three American opera directors making a mark in Europe.

Johnny Miller for The New York Times

A sour cream and onion marinade delivers flavor and keeps these fried chicken cutlets juicy.

“Bob Fosse’s Dancin’” is, by the show’s own admission, almost plotless. But the dancing is excellent.

Depeche Mode is embracing the darkness with the group’s 15th album.

Jimmy Kimmel called this potential indictment week for Trump “the calm before the Stormy.”

The pangram from yesterday’s Spelling Bee was wheezing. Here is today’s puzzle.

Here’s today’s Mini Crossword, and a clue: #1 choices, informally (five letters).

And here’s today’s Wordle.


Thanks for spending part of your morning with The Times. See you tomorrow. — German

P.S. The Times’s next class of newsroom fellows includes a digital cartographer, a physics Ph.D. student and a self-proclaimed Texan New Yorker.

Here’s today’s front page.

“The Daily” is about Xi Jinping traveling to Moscow.

Matthew Cullen, Lauren Hard, Lauren Jackson, Claire Moses, Ian Prasad Philbrick, Tom Wright-Piersanti and Ashley Wu contributed to The Morning. You can reach the team at themorning@nytimes.com.

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In 'The Art of Translation,' abstract art influences contemporary musical works - NOLA.com - Translation

Composers and musicians in the world of contemporary classical music have compared it to abstract art.

In contrast to the flowing, musically descriptive melodies of the classical composers of past centuries, many of today’s compositions — especially those performed by smaller ensembles — are open to whatever interpretation a listener gives to them.

The New York City-based, all-women Aizuri Quartet offers a mixture of contemporary and classical works that define the title of their upcoming concert program. “The Art of Translation” will be performed in Tulane University’s Dixon Hall on Monday, March 27, under the sponsorship of New Orleans Friends of Music and the annual NOLA Chamber Music Festival sponsored by Lyrica Baroque.

“This program explores how different art forms translate across different mediums and how different art forms inspire creativity across mediums," said Karen Ouzounian, one of four original members who founded the quartet in 2012.

The name of the quartet was inspired by a Japanese style of indigo blue woodblock printing known as aizuri-e.

The four women who comprise the quartet — Emma Frucht and Miho Saegusa on violins, Ayane Kozasa on viola and Ouzounian on cello — will perform three pieces composed between 2019 and 2021 and two short art songs from the early 1800s by Franz Schubert in the first half of the program.

The 40-minute, four-movement Schubert String Quartet No. 14 in D minor, “Death and the Maiden,” will encompass the program’s entire second half.

The two Schubert pieces in the first half, which traditionally feature a vocal soloist and a full orchestra, were custom arranged for a string quartet (minus the singer) by violinist Jannina Norpoth, a frequent collaborator with the group.

“So what we have in the first half are three wonderful contemporary composers who are responding to three different art forms and composing string quartets,” Ouzounian said. “Each of them was inspired by a different work of art in the visual art medium by three different artists.”

Playing the smooth-flowing Schubert works between the somewhat choppy, free-form contemporary pieces was intentional “as a moment for the ears to pause and for the audience to reflect,” Ouzounian said.

Frucht, the newest member of the quartet, expressed a similar take on the program selection and how it came about.

She noted that “with newer classical music, there are a lot of parallels that can be drawn to visual art and the progression of different traditions of visual art throughout the years; particularly abstract art. It’s like a painting in which you can’t figure out what it is but it makes you feel something."

“A lot of contemporary music, when you hear it, can be a little bit shocking because it seems so new,” Frucht said. “But a great way to start to digest it is to just tap into how it makes you feel and the emotions you’re experiencing and the thoughts you are having while listening to it, and starting from there.”

“The Art of Translation”

WHO: The Aizuri String Quartet, sponsored by New Orleans Friends of Music

WHAT: A two-part concert of contemporary and classical chamber music works

WHEN: 7:30 p.m. Monday, March 27

WHERE: Dixon Hall, Tulane University campus, New Orleans

TICKETS: $35 ($18 for age 35 and under). Students with ID free

INFO: (504) 895-0690. www.friendsofmusic.org

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Monday, March 20, 2023

How did Joseph Smith translate the Book of Mormon? A 'dumb rock' or biblical 'interpreters'? - Salt Lake Tribune - Translation

If two Latter-day Saint researchers have their way, it would be so long to “seer stone in a hat” and hello to “Urim and Thummim.”

They would also like to drop-kick the inclusion of folk magic out of Mormonism’s origin story.

In their just published book, “By Means of the Urim & Thummim: Restoring Translation to the Restoration,” researchers James Lucas and Jonathan Neville, argue both of these points with vehemence and what they believe is a fresh look at old evidence of how the Book of Mormon came to be.

They see their work as a kind of corrective for historians who have leaned too far into Joseph Smith’s folk magic milieu in the founding of The Church of Jesus Christ of Latter-day Saints.

“The folk magic obsession, which has dominated much of early LDS history for the last 40 years, has run its course,” Lucas says in a recent “Mormon Land’ podcast “It’s a dead end.”

And the seer stone?

“It’s just a rock, just a dumb rock,” Lucas says, “a dumb brown rock.”

That depends, of course, on the eye of the beholder.

‘Respectable religion’

(Rick Egan | The Salt Lake Tribune) Latter-day Saint historian Richard Bushman, speaking in 2018, is not troubled by the narrative that church founder Joseph Smith used a "seer stone" to translate the Book of Mormon.

After all, Mormonism began with a “series of miraculous events.”

In the 1820s, church founder Joseph Smith said an angel directed him to a hill near his home in upstate New York, where he unearthed gold plates containing text written in “reformed Egyptian” — a language no scholar knows — that only Smith could translate. And when the etchings were rendered into King James English, the plates were returned to the angel.

To translate much of the record, Smith reportedly did not look at the plates but rather into a “seer stone” in a hat and then dictated the wording to scribes. That’s how most scholars believe the faith’s signature scripture, the Book of Mormon, was born.

To Latter-day Saints, the “coming forth” of the sacred text was done by “gift and power of God.”

Believers have known about “the gold plates and the angel and the Urim and Thummim [considered ‘interpreters’] long enough to assimilate them into respectable religion’,” preeminent Latter-day Saint historian Richard Bushman, author of the Smith biography “Rough Stone Rolling,” writes on the By Common Consent blog.

The seer stone, “sitting there like it had just been dug up,” Bushman adds, “drags across the line into the realm of the superstitious.”

Even so, the historian is not troubled by a rock of revelation or other religious artifacts.

“I rather like them. They are part of Mormon materiality,” he states. “They suggest there is a technology of revelation, somewhat resembling iPads [given out to Mormon missionaries], that assists us in getting divine intelligence. I don’t subscribe to Protestant stuffiness about proper ways for God to act and disreputable ones. I am willing to go along with the ways of God even if they are unconventional by Enlightenment standards.”

Once Latter-day Saints get into “the realm of superhuman powers,” Bushman tells The Salt Lake Tribune, “it is hard to distinguish types of power.’

Lucas and Neville also are open to supernatural involvement in the faith’s founding but not to the stone in the hat.

Where is the evidence?

(The Church of Jesus Christ of Latter-day Saints) Actor portraying the Prophet Joseph Smith in the church's 2005 movie, "Joseph Smith: The Prophet of the Restoration" examines gold plates containing the Book of Mormon.

In their book, Lucas and Neville argue that the evidence for the seer stone is “inconsistent and unreliable.”

It comes primarily from statements given by Emma Smith to her son Joseph Smith III long after her husband was killed in Illinois.

The seer stone hypothesis, Lucas says, “ignores or downplays the numerous contemporary written statements by Joseph Smith and Oliver Cowdery, the two primary persons involved in producing the Book of Mormon,” who describe the process as using the “Urim and Thummim.”

These authors like Bushman’s analogy comparing the objects to a modern technology but believe it applies only to the ancient “spectacles” — which were returned to the angel with the gold plates — and not to the rock.

(Michael Stack | Special to The Tribune) The front of James Lucas' hat touts his belief that Joseph Smith used the Urim and Thummim to translate the Book of Mormon.

(Michael Stack | Special to The Tribune) The back of James Lucas' hat advertises his rejection of the narrative that Joseph Smith translated the Book of Mormon by peering at a "seer stone" in a hat.

Latter-day Saint historian Benjamin Park reports that it wasn’t until 1833 that one of Smith’s secretaries, William Phelps, first used the term “Urim and Thummim,” a phrase from the Bible, “to describe what had previously been referred to as ‘interpreters.’

“From that point on, Smith and his followers used this phrase,” says Park, an associate professor at Sam Houston State University in Huntsville, Texas, “to distance themselves from folk magic and frame the Book of Mormon in a biblical language.”

Early convert and participant David Whitmer referred to the seer stones, the historian explains, as “a Urim and Thummim of another pattern.”

Even the church’s own Gospel Topics essay on the translation indicates the name Urim and Thummim applied to both instruments.

Separate issues

For Latter-day Saint religious studies scholar Grant Hardy, there are two separate but related issues with Smith’s translation: the mode of translation and the nature of the translation.

“What makes the most sense to me is that Joseph Smith read a preexisting translation from the seer stone (or at an earlier stage, from the Nephite interpreters [the spectacles]),” Hardy, who teaches at the University of North Carolina Asheville, writes in an email. “Other LDS scholars believe that Joseph received spiritual or mental impressions (aided by the translation devices) and then put those into his own words. Both theories are about how Joseph accessed or produced the words that he dictated to his scribes.”

The translation itself — referring to how the English words were related to whatever might have been written on the gold plates — “must have been much more along the lines of a free rather than a literal rendering,” Hardy says, “because there are so many 19th-century elements in the text, beginning with all the phrasing from the King James Bible (particularly the New Testament).”

Role of folk magic

(The Church of Jesus Christ of Latter-day Saints) This photo from the "Book of Mormon Videos" series shows a 17-year-old Joseph Smith unearthing gold plates containing the Book of Mormon.

Since the 1980s, there has been “a broad narrative,” Lucas says, that folk magic “was a key element of the origins of Mormonism and that Joseph Smith was deeply immersed in it.”

Through this prism, Smith was either “a very clever, brilliant, con man with a very wide range of knowledge, who was deeply immersed in folk magic,” he says, “or a near illiterate who is deeply immersed in folk practice.”

Lucas and Neville propose a “new narrative” for understanding Smith’s experience.

They share the view that Smith’s expansive mind was so engaged in the process that phrases and ideas from his 19th century-environment seeped into what was believed to be ancient scripture.

Indeed, they believe they have found evidence of phrases from famed 18th-century preacher Jonathan Edwards, who said, “The natural man is an enemy to God.”

False choices

(University of Virginia) Latter-day Saint scholar Kathleen Flake says "pitting the seer stone against the Urim and Thummim, as if one is religion (or good) and the other magic (bad), assumes the natural or material world plays no role in our ability to apprehend the supernatural or transcendent.”

“Pitting the seer stone against the Urim and Thummim, as if one is religion (or good) and the other magic (bad),” says historian Kathleen Flake, a professor of Mormon studies at the University of Virginia, “assumes the natural or material world plays no role in our ability to apprehend the supernatural or transcendent.”

To say that the human mind “is not part of the revelatory process is to turn humans into tools,” Flake says. “This contradicts LDS core teachings in a number of ways, but chiefly illustrated in the scriptural explanation of Oliver Cowdery’s failure to translate as a failure to “study it out in [his own] mind.”

Ultimately, would the Book of Mormon be “more true,” she asks, “if it were produced by something, rather than someone?”

Editor’s note • This story is available to Salt Lake Tribune subscribers only. Thank you for supporting local journalism.

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Mo Māori, no problem: Oxford English Dictionary includes Māori words - Euronews - Dictionary

The Oxford English Dictionary, recognised worldwide as the principal English language dictionary and home to 600,000 words anthologised over 1000 years, has published the first of its four updates for 2023.

This month's update includes more than 1400 revised entries and the addition of 700 new words such as ‘deepfake’, ("a video of a person that has been digitally altered so that they appear to be someone else") and ‘groomzilla’, ("a man thought to have become intolerably obsessive or overbearing in planning the details of his wedding") – the long-awaited companion to ‘bridezilla’.

Amongst these 700 newly-added words are 47 new words and phrases that English-speaking New Zealanders either use or hear in their daily lives such as ‘chur’ - which is similar to ‘cheers!’ and is colloquially used to express thanks or approval, and ‘kiwiness’  - a noun used to denote the quality of belonging to New Zealand.

Most of these new words are from the indigenous language of New Zealand’s original settlers, Te Reo Māori, which has been undergoing a cultural and linguistic revival in New Zealand - or rather Aotearoa (the country’s name in Te Reo Māori, literally meaning ‘the long white cloud’).

A petition of 70,000 signatures was presented to the parliament in June 2022 to change the country’s official name to Aotearoa, which already appears in New Zealanders’ passports, radio and television news in the country, and in its national anthem.

Amidst this climate, the Oxford English Dictionary (OED) has added more Māori words to its collection to recognise Te Reo Māori’s "profound and lasting impact on English in New Zealand," according to a statement from the Oxford University Press, the OED’s publisher.

Māori words in the Oxford English dictionary's March 2023 edition

The oldest Māori word in this new update is 'whenua' meaning "land or piece of land belonging to a Māori person or native land of a Māori group". Its first use in the English language can be traced back to the British explorer, Captain James Cook’s journal, from the 18th century.

Other words included in this update also refer to concepts of Māori land ownership and sovereignty, such as ‘rohe’ which refers to "a Māori tribal boundary", first used in 1942, and ‘rangatiratanga’ transliterally meaning "chieftain" or "nobility" but specifically used to refer to the right to self-determination of the Māori people.

Several of the nouns in this new addition are also related to Māori customs such as ‘powhiri’ (a Māori welcoming ceremony), 'koha', defined in the OED as "a gift; an offering, donation, or contribution", and ‘wharekai’, defined as "a building in a Māori settlement or community".

"The OED will record even more Māori contributions to the lexicon as it continues to monitor the evolution of English in this part of the world," says the Oxford University Press.

Who are the Māori?

The Māoris are indigenous Polynesian people who have inhabited mainland New Zealand since 1320 when their ancestors are believed to have arrived to the island country in fleets of large canoes called ‘Wakas’ (in the Te Reo Māori language) from a mythical homeland called Hawaiki.

Over centuries of isolation from the rest of the world, the Māori developed their own culture, language, mythology, and craft, which are distinct from other Polynesian groups who live on other islands in the Pacific.

Early contact with Europeans began in the 18th century - ranging from beneficial trade to violent encounters. This was the first time that the various tribes living in New Zealand started identifying themselves with one name - Māori meaning ‘ordinary’.

Relations between the Māori and European settlers - who the Māori referred to as ‘Pakeha’ - remained mostly cordial during the early colonial period until 1860 when the rising number of settlers and disputes over land brought from the Naori led to the New Zealand Wars (1845-1872). 

Following the wars, many Māori lands were taken by the Pakeha who tried to assimilate the Māoris into their culture by banning the use of the Te Reo Māori language and replacing Tohungas (expert practitioners of a particular skill especially medicine) with Western medicine. 

By 1896, New Zealand’s Māori population was 42,113 compared to a Pakeha population of 700,000. The Māori population was also hit intensely by the 1918 influenza pandemic when death rates among the Māori were 4.5 times higher than the Pakeha. Nonetheless, the Māori population recovered in the 20th century, and underwent a cultural revival in the 1960s. Influential Māori leaders fought for social justice against historical grievances leading to the New Zealand government signing many treaty settlements, especially land deals.

The Māoris are now a minority in New Zealand, numbering up to 892,200 - or 17.2% of the total population according to a June 2022 survey. Decades of co-existing with the Pakeha have led to the assimilation of words from Te Reo Māori into the English language spoken in New Zealand.

Common Māori words used by both Māori and Pakeha English-speakers in New Zealand include aroha (love), iwi (tribe), kai (food), koha (gift/ present), and maounga (mountain). Phrases such as “kia ora e hoa” (a Māori greeting meaning ‘hi mate’) is also increasingly being used in shops, restaurants, and offices.

The Oxford English Dictionary (OED) officially recognizes many of these words and phrases and added the greeting, ‘Kia Ora e Hoa’.

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Every Writer Should Learn How to Translate - Literary Hub - Translation

“Knowledge of languages gives you more of everything.”
–Laura Esther Wolfson, Words Without Borders’ “Translator Relay”
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Let’s get this part out in front: Yes, translated works are devastatingly underrepresented in the English-language literary and publishing ecosystems, especially works from non-Western and diasporic and Indigenous languages, especially works authored by women and nonbinary writers. I’m not necessarily here to suggest that you—writer, Literary Hub reader, person who clicked—should do something about this personally.

(I mean, you should: specifically you should buy books in translation, especially from independent publishers, especially from living authors and translators. You should show up & invite your friends to free reading series like Jill!, where translators around the world read from their current projects.

You should check out Words Without Borders, an outstanding publication of international literature with a trove of essays by and conversations among translators. You should ask your local bookseller or librarian what sort of table display they’re planning for Women in Translation Month (August) and National Translation Month (September). You should do those things, full stop, and thanks in advance.)

But what I’m really here to argue for is you, yourself, translating. Not “Becoming a Translator​​™” necessarily, but literally, simply: picking up a text in a language other than your home language, one with which you do (or do not!) have familiarity, and starting the invigorating, maddening, mind-bending process of figuring out how to remake that text while replacing every single word.

It’s fun, I promise. And it’s how I got my start.

*

Over the course of seven years and two books, I’ve been translating the work of award-winning Quebecoise and Ilnu Nation poet Marie-Andrée Gill, an elder millennial like me, whose work braids ecofeminist and decolonial critique, 90s-kid pop-culture references, and Quebecois profanities (sacres) evolved from the Catholic tradition. Gill, when I first encountered her work, had already gained wide popularity among francophone readers for her distinct style and untitled micropoems. She had already been called “an icon in contemporary Quebec Indigenous poetry.”

But I didn’t know any of that when I first picked up her book, Frayer, from the poetry shelf of a small, secondhand, Montreal bookshop. Paging through the book, I first took note of the shape her work made on the page: tiny poems of 3-9 lines each—the confidence, almost audacity, of it!

What I’m really here to argue for is you, yourself, translating.

Opening to a page at random, I read this line: lécher la surface de l’eau avec la langue que je ne parle pas (“to lick the skin of the water with a tongue I don’t speak”). Very appropriately, it’s a line about having an intimate connection through an unfamiliar medium, a perfect encapsulation of the act of translation. I bought the book.

For a while, translating Gill’s poetry was simply a private exercise in close reading, close listening, witnessing an exchange between languages. As a poet, I immediately connected with her succinct, minimalist style—a quality we share—and her irreverent sense of humor—a quality I like to think we share. But I didn’t have aspirations to translate professionally; I didn’t plan to inquire after rights or permissions.

At the time, I was attending a writing residency for poetry, deep-diving into the constraints-based writing practices of Raymond Queneau and Oulipo, that mid-20th-century “workshop of potential literature,” whose members produced a generation of ambitious, playful, weird, enduring works, including Italo Calvino’s Invisible Cities and Georges Perec’s A Void—works which, I might add, if you’ve read them, you’ve probably read them in translation.

Each morning of my residency, in my tiny, wood-paneled studio on the grounds of a Kentucky nature preserve, I translated one of Gill’s small poems to wake up the writing parts of my brain. After all, I rationalized, what practice is more constraints-based than translation?

But before long, I found myself spending entire days with Gill’s book, immersed in the pleasure of her humor and subversiveness, the urgency and importance of her decolonial project, the challenge of rendering into English the tension of her style choices—her simultaneously vivid and minimalist poems, her reversals of convention, her project of disruption. I started messaging friends impulsively with fragments of translations—Look at this! Listen to this!—which should have been my first clue to pay attention: something new was happening.

Still a couple of years out from my first formal translation workshop—a game-changing week at the Kenyon Review Writers Workshop with Kate Hedeen, Elizabeth Lowe, and a bunch of kind, generous translators, now dear friends—I cast about for whatever tools I could imagine Real Literary Translators might use for this work. I felt, hilariously, like I was inventing translation.

While I initially tried to develop a sort of prioritizing rubric for translating Gill’s poems (should image or idiom take precedence? music or sequencing?), it quickly became clear that each small poem came with its own set of priorities. In the end, what I developed was my own listening.

*

“Listening like a translator” is where I begin if you invite me to speak to your class or festival or writers group. My little craft workshop, “Mistranslation for Non Translators,” invites poets to try out some of the tools used by literary translators in order to generate new poems, to reverse the effects of habituation in their practice, to break out of those well-worn patterns of thinking, writing, getting started.

In an exercise adapted from—and with thanks to—my friend and former grad-school professor, Derek Mong, a poet and co-translator with his partner Anne O. Fisher, I hold up a classroom chair at shoulder height: “Everyone close your eyes and listen closely. I’m going to drop this chair on the floor.” Together we invent new words for the sound the chair makes clattering to the floor, which—depending on the presence of carpet, hardwood, or concrete, and depending on the material and heft of the chair, especially if it’s one of those chair/desk combos—ranges from “katungabow” to “cutherdon” to “dadanella.”

In the end, what I developed was my own listening.

One thing remains constant across workshops: every single invented word is unique. Everyone hears a different resonance, a different consonance, a different syllable count. It happens the same way each time, like a miracle. Despite experiencing the same phenomenon in real time together, no two poets have ever translated the sound exactly the same.

We’ll use these invented words to create word webs and the word webs to create poems, further widening the gulfs between each poet’s unique point of origin. But the most important thing has already happened; everyone in the room can sense it. By now everyone is smiling and disarmed and well outside their comfort zone. Which is the whole point—and the thing that’s most like translating of all.

*

Four years stand between those nature-preserve mornings, first translating Gill’s poems for the pure joy of it, and the publication of her book, Spawn, in my English translation. They were years of intense listening, studying, workshopping, dismantling, listening again.

Now, three years still further down the road, as Gill’s newest book, Heating the Outdoors, makes its way into the world in English for the first time, I’m filled with that same old impulse to relentlessly message everyone I know: Look at this! Listen to this! Just like I knew it seven years ago, I know Gill will be an important poet to many readers for many reasons, that she’ll find a place in some young poet’s major arcana, as she has for me. For me it’s that her work made me a translator—that is, a person more closely attuned to the possibilities of language. In a way, for me, it makes her the poet.

Still feels hubristic to say I “Became a Translator​​™” and I’m not suggesting you should do it. Or maybe I am—maybe you should. Maybe you’ll find you love it more than just about anything else you could spend your time doing.

Maybe it will change your entire relationship with two languages, with Language, with your notions of genesis, synthesis, co-creation. I mean, what were you planning to do this weekend, this evening, this next fifteen minutes, really? Why not?

______________________________

Heating the Outdoors - Gill, Marie-Andrée

Heating the Outdoors by Marie-Andrée Gill (trans. Kristen Renee Miller) is available now from Bookhug.



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