While we were all busy teaching, marking papers, setting exams, attending conferences and writing papers, Dr Raquel de Pedro Ricoy spent part of the first semester in the jungle. Literally.
Raquel is working on an AHRC-funded project entitled “Translating Cultures and the Mediation of Indigenous Rights in Peru” with Prof. Rosaleen Howard (Newcastle University) and Dr Luis Andrade (Pontificia Universidad Católica del Perú), in partnership with the Directorate for Indigenous Languages of the Ministry of Culture and the rural development agency SER. The project looks at new state-sponsored initiatives to facilitate better communication between the Spanish-speaking majority and speakers of the many Amerindian languages of the Andean highlands and the Amazon basin. The aim of the project is to research how far translation and interpreting, in contexts of mediation between the Peruvian state and its indigenous populations, can achieve the state legislated goals of upholding indigenous rights, while also sustainably developing the resource-rich territories where the indigenous populations live Ever since the Spanish conquest, Peru’s indigenous languages have lost ground to Spanish, which dominates all fields of formal communication and is seen as having greater prestige than the local Amerindian tongues. Indigenous people often suffer discrimination on linguistic as well as sociocultural grounds. However, this situation is gradually being reversed. Languages such as Quechua and Aymara in the highlands, and Asháninka and Shipibo in the rainforest, are spoken in schools and health centres, and bilingual indigenous people are becoming trained professionals in a variety of fields. Laws passed in 2011 make translation and interpretation a right, and the government is responding by translating the laws into the native languages as well as training bilingual indigenous people to be interpreters.
This is why Raquel spent two weeks in the high jungle town of Quillabamba,where the Ministry of Culture was running a training course for speakers of indigenous languages. As part of the project, Raquel and the rest of the teamobserved the training sessions, contributed to a panel on language rights and ran a workshop with the participants on the experience of translation. The trainees were speakers of: Matsigenga, an Arawak language; Harakbut a highly endangered language spoken by just 2,800 people in Madre de Dios department; and five different varieties of the Andean language Quechua. Raquel subsequently travelled to Pucallpa, in the Peruvian western jungle, where she interviewed community leaders who had used the services of interpreters in a consultation process facilitated by the Ministry of Transport and Communications. During her stay in Lima, Raquel delivered a plenary lecture at the XII International FIT Forum and joined government representatives and legal experts for a round-table discussion on legal translation and interpreting for indigenous languages.
The team is currently working on an article about the indigenous experience of translating indigenous rights law, involving translators in the difficult task of expressing western concepts such as ´rights´ and ´law´ in their own Amazonian and Andean tongues.
by Bernie O’Rourke
On Friday 30th October, the Irish Language Commissioner, Rónán Ó Domhnaill, launched a Research Report on New Speakers of Irish. The report was prepared by Heriot-Watt LINCS Professor Bernadette O’Rourke and colleagues Dr. John Walsh and Dr. Hugh Rowland of the University of Ireland, Galway.
This joint venture between Heriot-Watt University and the University of Ireland, Galway presents the results of research on the background, practice and ideologies of ‘new speakers’ of Irish. ‘New speakers’ are defined as people who regularly use a language but who are not traditional native speakers of that language. The report is based on research conducted in recent years by a network of European researchers titled New Speakers in a Multilingual Europe: Opportunities and Challenges under the auspices of COST (European Co-operation in Science and Technology). Prof O’Rourke is the Chair of the network which consists of some 400 researchers from 27 European countries.
What the research demonstrates is that anyone can become a new speaker of Irish or any other minority language, regardless of their language background. However, people need more support to become new speakers and the report makes specific policy recommendations which will help people make that transition if implemented.
‘The findings of our research on Irish have many parallels with other languages in Europe including Basque, Catalan, Breton, Galician, Welsh and Scottish Gaelic, and this report will provide invaluable insights into the broader opportunities and challenges that new speakers bring to a multilingual Europe. The recommendations we have made in relation to new speakers of Irish will feed into a broader set of recommendations at EU level and help identify a common framework of understanding and policy implications at European level’, said Prof O’Rourke. This report builds on other research conducted in Scotland on new speakers of Gaelic by O’Rourke, Professor Wilson McLeod and Dr Stuart Dunmore of the University of Edinburgh.
Ferdie Mac an Fhailigh, Chief Executive of Foras na Gaeilge (the body responsible for the promotion of the Irish language) welcomed the report and the importance of new speakers. The research will feed into recommendations on how best to support new speakers of the language in the future.
A copy of the report is available on the Foras na Gaeilge website.
Last week saw the launch of A Companion to Heritage Studies, a major reference work for Heritage research and practice, co-edited by Prof Máiréad Nic Craith and Prof Ulli Kockel from the IRC as well as Prof William Logan of Deakin University, Melbourne.
A Companion to Heritage Studies is a comprehensive, state-of-the-art interdisciplinary reference work for the study of cultural heritage, published in Wiley-Blackwell’s prestigious Companion series. It covers the key themes of research and practice, including cultural preservation, environmental protection, world heritage and tourism, ethics, and human rights. Accessibly organized into a substantial framework-setting essay by the editors followed by three sections on expanding, using and abusing, and recasting heritage, it provides a cutting-edge guide to emerging trends in the field that is global in scope, cross-cultural in focus and critical in approach.
The Companion features 37 contributions written by 44 leading scholars from five continents, including some with extensive experience in heritage practice through UNESCO World Heritage Centre, ICOMOS, and national heritage systems.
The book was launched in the course of ‘Our National Future: Creativity & Creative Industries’, an event organised by the Royal Society of Arts (RSA) Fellows’ Media, Creative Industries, Culture & Heritage Network on Friday 23 October.
Launching the Companion, RSA Scotland and MCICH Network Founder Ann Packard, said: “This book is global, diverse in content, easily accessible chapter by chapter, deals with both the tangible and intangible and above all is interdisciplinary, interdisciplinarity being at the heart of the RSA. It should be a welcome resource for all who value culture and heritage, irrespective of their discipline and whether a politician, a policy maker or a planner. It is for the lay reader as much as the heritage professional.”
Speakers at the event included Vikki Heywood CBE, Chairperson of the RSA and the Warwick Commission on the Future of Cultural Value, who spoke on the Commission’s 2015 Report Enriching Britain: Culture, Creativity and Growth; Professor Barbara Townley, Chair of Management and Director, Institute for Capitalising on Creativity (ICC), University of St Andrews School of Management, who discussed the ICC’s ESRC project Creative Industries Scotland: Capitalising on Creativity; and Janet Archer, Chief Executive, Creative Scotland, who presented on the Creative Scotland Creative Industries Draft Strategy, issued for consultation on Friday 16 September.
by Jafar Ahmad
October 14 is the first day of Muharram (محرم), the first month of the Islamic lunar calendar, where most of Iraq is swathed in black as the Shia, members of one of the two main Islamic sects, mark the beginning of the commemoration of Ashura. Ashura itself is the name of the 10th day of the month of Muharram (derived from the Arabic term a‘shara, meaning 10). On this day, in the seventh century, Husayn, the grandson of the Prophet Mohammed, his family and companions were killed by a Sunni caliph (leader) in Karbala, in modern day Iraq. From a Shia perspective, Husayn acted as an opposition leader and defender of the true tenants of Islam. Sunnis dismiss this claim.
Millions of Shias from Iraq, Iran, Lebanon, Bahrain, and Syria are expected to take part in the commemoration of Ashura in Iraq. Iraq will essentially come to a halt and massive security measures will be put in place to protect Shia mourners from attacks, particularly from Islamic State (ISIS). Streets in Baghdad, and other areas in Iraq that are predominately Shia, will be adorned with black flags and there will be processions of pilgrims marching on foot from different cities to the holy city of Karbala where Husayn is buried (located about 100 km southwest of Baghdad). Women will be dressed in black and mourners of both sexes will engage in self-flagellation and will congregate in gender-segregated areas for sorrowful, poetic recitations performed in memory of the death of the grandson of the Prophet Muhammad. Ashura is also used as an occasion to curse the Sunni perpetrators of Husayn’s death. While the mourning period spans two months, these rituals are the most intense during the first 10 days of Muharram.
The various traditions commemorating Ashura developed over 12 centuries and have religious, economic, social, and political dimensions. Moreover, these rituals are culturally-bound as they differ in terms of the nature and the intensity from one community to another depending on various socio-political aspects. For example, whilst banned under Saddam Hussein (1968-2003), who was a Sunni secular leader in Iraq, Ashura commemoration has been thriving in Iran since the Islamic revolution in 1979. Since the fall of Hussein in 2003, the commemoration has intensified in Iraq becoming its biggest cultural, social, religious, and political event. It is fascinating to observe, for both Muslims and non-Muslims, how Shia from different backgrounds and different strata of society engage in these rituals. The commemoration raises questions about the nature of these rituals, in particular why they are appealing to so many, including educated, secular Shia who reside not only in Iraq but also in most large western cities such as London, Sydney, and Toronto. Moreover, there remains an overarching question why people still weep and mourn and, in some cases, participate in bloody rituals to commemorate a battle that took place almost 1400 years ago.
All of these are important questions, particularly for those who are trying to understand the nature of Iraqi society and in light of the current threat posed by ISIS, who consider Shia Muslims to be infidels. In this context, the impact of these rituals on Sunni Iraqis warrants exploration in under to understand the Shia-Sunni dynamic in Iraq. This dynamic, consciously or otherwise, was ignored by the US when it invaded Iraq in 2003. That said, the invasion unleased a renaissance of Ashura and introduced a new complexity to Iraqi society. In light of this, it is my aim to explore the commemoration of Ashura in Iraq, and how has Ashura affected, shaped and informed Shia-Sunni relations.
Jafar Ahmad is a 1st-year PhD student in LINCS
by Michael Richardson
Only ten days into my Ph.D. research programme, exploring the engagement of the Deaf community and the use of British Sign Language (BSL) in theatre, I was fortunate to be able to attend a two day conference in Glasgow celebrating Deaf Arts and the progress made in that arena over the last decade.
The conference was hosted by Solar Bear, a Glasgow-based organisation which among other things runs Deaf Youth Theatre, a group working in BSL with young people from across the Central Belt; and Deaf Theatre Club, which encourages Deaf people to attend theatre performances across Scotland with BSL interpreters provided. Recently Solar Bear has also been a key contributor to the development of the new B.A. Performance in BSL and English which was launched at the Royal Conservatoire of Scotland earlier this month.
Also represented at the conference and giving presentations were Graeae Theatre Company and the Deaf and Hearing Theatre Ensemble from England; Tyst Theater, the National Deaf Theatre of Sweden; ANO Nedoslov, a Russian company using sign language as the basis of its performance practice; and composer Dr. Oliver Searle, who has recently written a piece of music specially for Deaf and hard of hearing children.
The two days of the conference were filled with practical presentations, giving delegates the opportunity to learn by engaging in different processes of theatre making, as well as the presentation of work, both theatre and film, with subsequent question and answer sessions designed to shed further light on different methods of creating accessible work.
The range of material explored at the conference was both exciting and stimulating. Jenny Sealey, whose company Graeae creates work by and for Deaf, visually impaired and disabled people, advocates a fully accessible approach to theatre making that uses spoken English and BSL as well as sound effects and music. Their practice aims to bring physical expression and audio description to bear as part of the communication from the stage: this is accessibility in action, in the context of making great theatre.
In contrast, the Deaf and Hearing Ensemble have developed an approach which could conversely be described as theatre making in action, in the context of providing effective accessibility. The ensemble is a group of theatre-makers with a range of skills who work in a fully collaborative way to produce theatre which is ripe with symbolism and emotional expression. They use every possible mode of communication available to them including spoken English, BSL, movement, mime, projections (of text and images) and music and soundscapes to ensure that the meaning they want to put across is conveyed accessibly to Deaf and hearing audiences alike.
Using BSL as a communication tool within the production was central to all the work I saw during the conference, but there was an interesting variety in the ways in which BSL was used as a language within the different performance styles. The two companies thus far described sat in the middle of the spectrum of techniques employed, as did the performance project created by Tyst Theater during the course of the second day. But two other presentations sat at opposite extremes of the sign language as performance spectrum.
At one extreme was Deaf Youth Theatre, who had made a film, A Love Divided, with Deaf actors. The result was accessible to Deaf and hearing audiences, as a result of using body language, music and effective moving image story telling techniques to communicate to the audience. However, almost no signed or spoken language was used, and the former was only intelligible through lip-reading: no dialogue was heard.
At the other extreme was the Russian company ANO Nedoslov, for whom the use of sign language was a full theatrical statement in itself. Using techniques similar to those explored by Pollitt in Signart: (British) sign language poetry as Gesamtkunstwerk (2014), the energetic physical actors and dancers of this company used the different linguistic components of signing to create a language of performance that was communicative, creative and beautiful. During their presentation one of the actors signified the sport of skiing using a mix of facial expression, body language, hand shapes, iconic signs and role shift to stunningly demonstrate to his audience a clear picture of the skis, the act of skiing, the snow, the landscape, the terrain, and finally the sheer emotional joy of completing the run successfully. It was a perfect introduction to their techniques that set up high expectations for their later performance which were not disappointed.
In summary, the two days were a fantastic introduction to my field of research. Having already some experience in creating theatre with Deaf people and using different techniques to include BSL in performance, it introduced me to approaches being used in other parts of the UK and further afield; and to the people involved in developing them. I returned to my desk today energised and eager to explore the topic further over the coming years.
Michael Richardson is a PhD student in the BSL section in LINCS
by Calum O’Donnell, 4th year student in LINCS
Going to Heriot-Watt University was one of the better decisions I’ve made with regards to my academic career. Perhaps the best decision, however, was choosing Interpretation and Translation, a subject that presented the opportunity to experience life abroad.
In August 2013 I embarked on a journey that would take me to the Spanish capital city of Madrid. I was to spend five months there as an undergraduate exchange student on the Erasmus programme, and it would end up being some of the greatest months of my life. Be it cheering on Cristiano Ronaldo in the world famous Santiago Bernabéu, bustling my way down the Gran Via or the rumbling chaos of the metro system, Madrid was a vibrant city that you can’t help but love. Not to mention, the city of Madrid was so excited about my arrival, they preemptively called a Metro station after me in my honour, ‘Metro O’Donnell’.
My first impressions were the same as every young, naïve student on their year abroad. Excited to be there, but intimidated by the prospect that I had to do everything myself. I’d scoured the internet for weeks before my departure, looking up tips, hints and must-do’s for when I arrived, but nothing can prepare you for stepping off the plane and realising that you’re quite literally thousands of miles outside your comfort zone.
I remember my first few days in the city; hurtling by in a blur of broken, nervously spoken Spanish, an astounding ability to seemingly spend money as if it was going out of fashion and an even better ability to find myself lost and sweaty in amongst the locals, even though whatever map I was reading was telling me, quite clearly, that I was in the right place.
Some of the biggest learning curves happened for me during my first month of living abroad. Things that seemed so difficult at the time such as; getting myself a sim card, viewing flats, organising my University enrolment or even ordering at restaurants and shops, are now things that happen naturally when I’m in Spain. I remember vividly stumbling through my personal details and my need for a sim card at the Orange phone shop during one of my first weeks in the country. The rookie mistake of rehearsing conversations in my head before they happened hindered me at the start of my trip, it was difficult for me to just let go and trust my ability to listen and understand in Spanish, even if during the first weeks I had no idea what was being said to me.
Organising myself and being sensible about getting the most out of my year abroad experience was pretty important to me, and this meant meeting as many people as I could and trying to have as much fun with learning the Spanish language and culture as I could.
So before leaving for Spain I’d made a short list of things to do, detailing my need to:
The first item ticked off of this list, rather unsurprisingly, was Find a flat. I’d met up for some viewings with an older gentleman by the name of Arturo, who said he had a perfect flat for what I was looking for. Situated in the infamous Arguelles, near the heart of the city, with two English boys and a Venezuelan lad who could speak less English than I could Spanish. The flat was on Calle Andres Mellado, and it was as good as home. Later in my stay, the flat would affectionately be referred to as ‘El Palacio’, which, rather obviously, translates as the Palace, but it never seemed to catch on with the locals or my friends… Funny that.
Getting a well-situated flat with three good guys was the best thing I could have done for myself. It meant that missing a metro or coming home when the sun was rising presented little problem. We were a 15-minute walk from the Gran Via (which made life very easy), a 54-second walk to the door of the Metro station (yes, I counted it) and a 10-minute walk from our local gym (which we never used), the Palace was the perfect place for me. Life was good. I’d managed to cross off the first item on my list and I’d barely been there a week. I was good at this Year Abroad stuff.
Enrolling at my chosen Spanish institution however, the Universidad Autonoma de Madrid, was something that had to be seen to be believed. A myriad of emails and notices (all in Spanish…of course) were sent to my student account about enrolling on a Tuesday at an obscure building on the University’s campus at Cantoblanco, about 30-minutes north of Madrid. I headed up and tried my best to navigate my way through the sea of bodies chittering Spanish slang and the confusing signage that seemed to dominate the campus, but failed to find the room. I’d asked for directions several times, but the flurry of Spanish that was aimed my way was unintelligible to me at the time. I was slowly discovering that ‘pánico ciego’ was an adequate way to describe my mental state and perhaps my facial expression when attempting to understand the rapid fire of words that the Spaniards said to me, ‘pánico ciego’ in English, by the way, means blind panic.
However, once enrolled (tick no.2 off of that list!) and attending classes, life became considerably easier. The lecturers in each of my classes spoke clearly, concisely and I found myself grinning ear to ear when I understood complex phrases or laughing along with the class. Soon, conversations with other Spaniards become natural and I even started to hum along to Spanish songs when out and about…the same ones I air-guitar’d to back at the Palace. There were several classes I looked forward to each week, ranging from Lenguas en Contextos (Languages in Context) and Literaturas Europeas (European Literature), the one that I liked the most was Traducción General (General Translation). There was a great atmosphere in the class and everyone loved the fact that there were two native English speakers to keep them all right, even if they were from Fife and Glasgow, respectively. The work ethic that I encountered in each of the classes was pretty incredible. Every class had a studious attitude and they focussed a lot on the work they did outside of class. One thing I came to hate, however, was the gentle hum of whispered conversations whenever the lecturers would speak, which appeared to be a done thing in Spain… I can only imagine the look on one of my current lecturer’s faces if I decided it acceptable to conduct a mini-conference during their class. I’m a stalwart for manners, and this pushed me close to the edge!
Making friends as native English speakers was something that, luckily, came quite easily. People quickly realised that I wasn’t from Madrid (or Spain, for that matter), and after making several guesses at French, English or Irish, they would often remark enthusiastically on how cool it was to have a Scottish person at the University, although pronouncing ‘Callum’ proved to be quite a challenge for most. The Erasmus Student Network (ESN) organised many social outings and these really helped me to immerse myself in all aspects of Spanish culture. I feel my year wouldn’t have been quite the same without them all. I found a whole host of people who wanted to do similar things to me, be it heading out into the bright city lights during the day, or braving the crazy Spanish party lifestyle by night. The ESN society was something that I didn’t expect to be so helpful and fun, but not only were they there to help us enjoy ourselves in Madrid but they were there if we ever needed a solution a Spanish problem or a friendly face to chat to. The experience with the ESN in Spain led me to enquire more about the ESN back at Heriot Watt and will be a good break from my fourth year studies this year.
All in all, it was an incredible five months for me in Madrid. I’ve been back several times since, and I’ve yet to spend a penny on accommodation. People are always so warm and welcoming when I go back, and I credit it all to my year abroad. Meeting new people and hearing their stories are one of the reasons I decided to study languages in the first place, and there is truly no better place to do this than on your year abroad. It amazes me how small the world becomes the older I get. Technology and cheap air travel make keeping in touch with friends, old and new, easier than ever. If you’re lucky enough to be sent by your university on a year abroad, make sure you challenge yourself. As they say, if you’re not living life on the edge, you’re probably taking up too much room.
Work in mental health settings is often unique from other settings the community interpreter works in. When we consider that language is the principal investigative and therapeutic tool in psychiatry, (Farooq & Fear 104: 2003) the interpreting process will have a direct impact on the way that therapeutic tool is applied. As interpreters working between languages and cultures, the approach we take to interpreting utterances in this area should be considered, especially when a change in a patient’s language may have implications for their mental health state (Pedersen 2012).
As my colleague Jonathan described in his recent post, during the mental health session the interpreter will have access to the form of the language and specific linguistic information that the clinician does not since they do not understand the language of the patient. This information may be lost in translation where specific patterns of speech (such as clanging) are of a different form in the interpretation. If these types of examples are not discussed between clinician and interpreter, the subtle language-based cues indicative of illness may be missed. In addition to these linguistic and paralinguistic considerations, the area of mental health contains many challenges for the community interpreter.
The idea of considering the thought world of the other participants in the interpreted interaction is not a new one, the term first being introduced by Namy in 1977. The participant’s thought world as part of ethical decision making has been developed more extensively by Dean and Pollard (2013) in their textbook for interpreters as practice professionals. For those of us interpreting in the community for minority languages, I would suggest that we most often consider things from our minority language users’ point of view, so it can be useful to take some time considering the thought world of our majority language user/hearing participant. Working with interpreters is rarely a daily occurrence for mental health professionals. Bear in mind that this type of interaction is probably new to the professional, and the vast majority of medical professionals are only trained in the typical medical interview, where there is one other person in the room (the patient) and they share a language and culture (Rosenberg et al 2007).
Those of us in interpreting studies are aware of the advances the profession has gone through in terms of the role, degree of involvement and appropriate strategies of the interpreter. However, professionals express a preference for a conduit model of interpreter and consider a word-for-word literal translation as the most accurate (Dysart-Gale 2005, Rosenberg et al 2007, Hsieh 2010). While this fixed translation approach may be problematic for ensuring accuracy of meaning, this preference may reflect the importance of how something is said both by professionals and patients in mental health settings. The mental health professional will use deliberate and considered phrasing in their approach, and they are keen for that to be preserved in the interpretation.
However, mental health professionals who are unfamiliar with the grammar of a minority language may not realise that literal interpretations of terms are not always possible and perhaps two words in English may require several sentences in the minority language to accurately relay the meaning. If we consider an example of BSL (British Sign Language) as one of those minority languages, professionals who do not realise that BSL is a full and distinct language from English and assume that BSL is simply ‘English on the hands’, may expect the interpreter to stop signing once they have stopped speaking. As the interpreter continues to sign, although they are accurately relaying the meaning of the original utterance, if the professional doesn’t have access to what they are saying in this expanded interpretation, they may begin to feel left out of the conversation, or suspicious of what is being signed after they have stopped speaking.
In anticipation of these moments of tension that can arise, one strategy might be for the interpreter to keep the professional in the loop as to when a term may need expansion in the second language. The ideal time to have these types of discussions would be in the brief meeting the interpreter has with the professional before the appointment, or afterwards at the debriefing. While best practice in mental health interpreting research may describe the benefits and necessity of these briefing sessions (Chovaz 2013, Tribe & Lane 2009, De Bruin & Brugmans 2006, Messent 2003,) I also work in health boards across Scotland as a community interpreter, and am aware of how rare those briefing sessions can be when you are a freelance interpreter booked for a one-off job, and dilemmas occur often.
When we are faced with a dilemma in mental health settings, being aware of the mental health professionals’ communication objectives is also important in helping us come to a decision.
Let’s take another example:
Imagine you are interpreting at a counselling session. In response to one of the counselor’s questions, the client’s answer lasts for 20 minutes. The counselor actively listens to this narrative but does not interrupt. The client is signing (or speaking) very quickly and displaying strong emotions, and you are struggling to pick up some of the names and other details that are being described. You feel like you should interrupt and clarify because you might have got something wrong, and you are missing details, but you also don’t want to stop them as they are in full flow, it’s the first time they’ve really opened up about this and the counselor does not seem to be making any moves to interrupt them. This is an example of where interpreting values (such as accuracy) come into conflict with the values of the setting (the counselors’ priority of the client’s narrative). This is where dilemmas arise for interpreters. Since both values are valid, deciding which value to forfeit is a process suited to careful consideration of all contextual factors relevant to the situation. I’ve found Dean & Pollard’s Demand – Control Schema an effective taxonomy to frame this consideration of the interpreted interaction. If we know in advance that the counselor’s goal for this session is to allow the client the space to communicate their story uninterrupted and feel listened to, then we may decide to prioritise the value of the setting over repeatedly interrupting the patient to clarify terms in order to preserve accuracy. This can leave us with an uneasy feeling of, ‘I didn’t interpret properly, I should have interrupted to clarify that name.’ That uncomfortable feeling is due to the forfeiting of interpreting values, which is never an easy decision, but that feeling isn’t something we need to carry around with us, affecting our confidence and making us uncertain over whether we ‘did the right thing’. The feeling can be understood and explored in the context of a supervision session, or in debriefing with the counselor who may assure you that they were more keen on having the person express themselves that having them interrupted for less important details (for more on value conflict for interpreters see Dean & Pollard 2013 and Dean & Pollard 2015).
While interpreting in mental health settings may always be challenging, by continuing to be reflective practitioners, engaging in CPD, conducting further research in this area, and sharing good practice, perhaps we can move towards a more effective interpreting experience for all involved.
Yvonne E Waddell is a registered BSL/English Interpreter, working in community and conference settings. If you’re a regular attendee at the EdSign Lecture series you’ve probably heard her work into English, or seen her interpreting into BSL. She is currently a doctoral candidate in LINCS exploring strategies employed by mental health nurses when working with Deaf patients and sign language interpreters.
Chovaz, C. J. (2013). Intersectionality: Mental Health Interpreters and Clinicians or Finding the “sweet spot” in therapy. International Journal on Mental Health and Deafness, 3(1).
Dean, R. K., & Pollard, R. Q. (2013). The demand control schema: Interpreting as a practice profession. CreateSpace.
Dean, R. K., & Pollard, R. Q. (2015 in press). Re-discovering Normative Ethics in the Practice Profession of Interpreting. In L. Roberson & S. Shaw (Eds.), Signed Language Interpreting in 21st Century: Foundations and Practice. Gallaudet University Press.
De Bruin, E. & Brugmans, P. (2006) The Psychotherapist and the Sign Langauge Interpreter. Journal of Deaf Studies and Deaf Education. 11:3 Summer 2006
Dysart-Gale, D. (2005). Communication models, professionalization, and the work of medical interpreters. Health Communication, 17, 91-103.
Farooq, S., & Fear, C. (2003). Working through interpreters. Advances in Psychiatric Treatment, 9(2), 104-109.
Hsieh, E. et al (2010) Dimensions of trust: the tensions and challenges in provider-interpreter trust. Qualitative Health Research. 20 (2) 170-181
Messent, P. (2003) From postmen to makers of meaning: a model for collaborative work between clinicians and interpreters. In R. Tribe & H. Raval (Eds.), Working with interpreters in mental health. London & New York: Routledge
Namy, C. (1977) ‘Reflections on the training of simultaneous interpreters: A metalinguistic approach.’ In Gerver, D., & Sinaiko, H. W. Eds. Language interpretation and communication (Vol. 6). New York. Plenum Publishing Corporation. p25-33
Pedersen, D. D. (2013). Psych Notes: Clinical Pocket Guide. FA Davis.
Rosenberg, E., Leanza, Y., & Seller, R. (2007). Doctor-patient communication in primary care with an interpreter: Physi- cian perceptions of professional and family interpreters. Patient Education and Counseling, 67, 286-292.
Sutton-Spence, R., & Woll, B. (1998). The linguistics of British Sign Language: an introduction. Cambridge University Press.
Tribe, R., & Lane, P. (2009). Working with interpreters across language and culture in mental health. Journal of Mental Health, 18(3), 233–241.
by Noel O’Connell
On 15th June 2015, media reports raised questions about Rachel Dolezal’s background. A scholar of race and African-American culture and daughter of white parents, Dolezal had identified as Black. Stories of black people “passing” as white or white people as black have been a fascination for researchers and historians for many years. Racial passing is generally understood to mean identifying oneself as member of another race (historically the white race). In its simplicity, the practice of passing – presenting oneself as someone one is not – may be so intuitive or natural that people may not bother to ask: “What do you mean you’re black?” I would argue there is much to discover behind this simple question. We need ask why some people desire to transform their identity even while it is clear their persona contradicts the image of their original identity. I believe the issue around ‘passing’ mirror the experiences of deaf and hearing people. Ironically though this topic has rarely been given attention in Deaf Studies research. We actually know very little about what constitutes ‘passing’ or about how deaf and hearing people may want to claim an alternative identity.
In schools where policy prohibited sign language communication, deaf children were trained to ‘pass’ as hearing children in order to achieve a desired outcome. To pass as ‘hearing’ means to behave and act ‘normally’. The practice involves imitation – copying and displaying hearing people’s cultural traits, norms, and values. In postcolonial terms, we know that mimicry is the act of imitating the language, behaviour and attitude of the coloniser. Under oralism (an educational ideology that outlaws sign languages) mimicry is applied when deaf people copy hearing people’s attitude and patterns of behaviour. In passing-as-hearing or impersonation, the deaf person portrays an image of ‘hearingness’. By speaking, talking and listening to music, wearing hearing aids and cochlear implants, they reflect and highlight socially defined hearingness. Deaf people attending mainstream schools may be inclined to present a persona of hearingness given how are often exposed to hearing culture with little opportunity to learn British Sign Language (BSL).
Similar to what happened under colonialism, we assume people born into one particular category might end up being socialised into another category. Caitlyn Jenner (aka Bruce Jenner), former Olympic champion, for example, took on different gender or sex roles. When it was reported that Rachel Dolezal had been presenting a persona of a Black American, it drew comparison with Jenner. While the link between the two shows that race and gender have much in common, we find identifiable parallels exist with the experience of deaf people. But what does this say about hearing people? Do they claim to be culturally Deaf? I doubt there is any evidence that this is true. We might ask why anyone would want to claim an identity that, in the eyes of society, holds a less than ‘privileged’ status.
In terms of how a Deaf Studies researcher might approach the subject of passing, we might ask: how do people negotiate their identities around the deaf/hearing line? Do we assume we can change our deaf/hearing identities and become ‘hearing’ or ‘deaf’ while still displaying markers of our original culture? Are there obvious cultural markers that can be discarded? More research is required to find answers to these questions. In particular I’d argue that the notion of ‘passing’ should be analysed in Deaf Studies research where we can discuss how one constructs, claims, justifies or resists ideas around alternative identities.