Translation And Interpreting:
Volunteer Work And Social
Commitment
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Social
commitment in translation and interpreting: a view
from ECOS, translators and interpreters for solidarity
Jesús de Manuel Jerez, Juan López
Cortés and María Brander de la Iglesia:members
of ECOS, Traductores e Intérpretes por la
Solidaridad
Abstract:
This article is a presentation of ECOS, Traductores
e Intérpretes por la Solidaridad (ECOS, Translators
and Interpreters for Solidarity), an association based
in the Faculty of Translation and Interpreting at
the University of Granada. It reviews the history
of the association, its philosophy and current lines
of work. After a brief explanation of what we at ECOS
understand by social commitment in translation and
interpreting, it proceeds to an outline of the boundaries
of this concept: who the volunteers are; how, when
and where they do their work. It explains, too, that
community interpreting is not the same as volunteer
work, and reviews volunteer organizations in translation
and interpreting, both in Spain and at the international
level. Then it discusses the relation between social
commitment and training in translation and interpreting,
defending the view that translators and interpreters
must be trained for society and not just for the market.
Finally, the authors conclude with a call to create
networks of volunteer translators and interpreters,
to supply a consistent standard of work at the local
and world level, in the framework of international
social forums.
Key words: ECOS, volunteer work,
translation, interpreting, solidarity.
Introduction
Starting with a presentation of our association, ECOS,
Traductores e intérpretes por la solidaridad,
created in the Faculty of Translation and Interpreting
of the University of Granada in 1998, we aim to set
forth our vision of social commitment in translation
and interpreting, outlining it from the viewpoint
of its conceptual and ethical framework, and defining
a profile of its participants. We consider that community
interpreting and volunteer work should not be confused,
and though by origin we work in a limited geographical
ambit, we conceive our work in the context of necessary
collaboration with similar volunteer organisations,
both Spanish and international, as enumerated in the
present article. Lastly we treat the relation between
social and didactic commitments in translation, and
especially in interpreting, with the aim of substituting
the concept of “producing” translators
and interpreters for the market, by that of training
inter-lingual and inter-cultural mediators for society.
Working on these principles, we conclude by calling
for the creation, or consolidation, of networks of
voluntary translators and interpreters contributing
to communication between the actors of the emerging
world social movements born in recent years in Porto
Alegre, and expressed today in a growing number of
social forums at the local, regional and world level.
What
we understand by community interpreting
Given that terminology is treated in other articles
in the present monographic issue, we shall say only
that in this article we understand as “community
interpreting” the mode of interpreting which
Anne Corsellis (1997) defined for the United Kingdom
as “public service interpreting,” a
generic term which, for us – though now perhaps
misleading – covers the legal, health and local
government services which include social services,
housing, environmental health and education welfare.”
We are aware that in community interpreting there
appear factors which are determinant and affect production,
such as emotional content, hostile or polarized surroundings,
created stress, the power relation between the participants,
and the degree of responsibility of the interpreter
- in many cases more than extreme; even the life of
the other person depending, in many cases, on his
work.
Volunteer
work in translation and interpreting is not community
interpreting
Having outlined the concept of community interpreting,
and underlined the fact that social interpreters respond
to a growing social need in modern multi-cultural
societies, their role being of vital importance if
access to essential public services is not to be restricted
or conditioned by linguistic or cultural barriers,
it is indispensable to note that this must be remunerated
work, done by specialised professionals.
We should like to note that there is a great difference
between “community interpreting” and “volunteer
work in translation and interpretation.” However,
as appears from several studies conducted at the University
of Granada as to what persons perform tasks of community
interpreting in places such as police stations, hospitals
and immigrant aid institutions in Granada, it often
happens that these tasks are performed by volunteer
workers, be they professionals or persons who have
received no specific training.
What these studies show, apart from the negation
or relativisation of the need for linguistic mediation,
is the wide range of people who perform functions
of SI (simultaneous interpreting) - NGO volunteers,
relatives or friends of the persons involved, persons
working for the INEM (the Spanish State Unemployment
Agency), cultural mediators, or personnel from different
institutions who speak certain languages. In all
cases, with the possible exception of the police
at certain times of the year, and certain linguistic
combinations, it is a question of untrained volunteer
personnel, called on to “lend a hand.”
(Martin y Abril: 2002)
It has previously been noted that these persons who,
while not professionals, do exercise as such, must
face certain determinant factors in interpreting,
such as stress, pressure, emotion of the moment, etc.
So that we agree with the authors just cited, that
it is hard to guarantee reliable service under these
conditions.
In
the association ECOS, Translators and Interpreters
for Solidarity, we perform volunteer work of translation
and interpreting for NGOs, social forums and other
nonprofit organisations with affinities to the philosophy
of our organisation. In no case would we wish to accept
a continuous role in the performance of a service
which ought to be supplied by professionals under
contract.
In other words, we do not intend that the voluntary
nature of work performed should serve as an excuse
for the creation of what is beginning to be called
a “third sector,” which would amount to
the utilisation of volunteer work and non-profit organizations
together with private initiative to organise, at low
cost, services which in our opinion ought to be supplied
by the public sector, the only one capable of the
coverage necessary.
The intervention of an interpreter in a police station,
for example, constitutes one of the fundamental
rights of the arrested person, covered by article
520 of the Spanish Criminal Trial Law (Feria:
1999). Community interpreting, apart from being a
right of the person benefited by it, be it in a hospital,
a prison or a refugee aid organization, is also a
difficult profession, which requires specific training,
and remuneration in accordance with this specific
role. Pöchhacker (1999) notes precisely the institutional
character, and the fact that public services supply
it. Herein, precisely, lies the difference between
community interpreting and volunteer work. Both activities
offer translation and interpreting services for the
good of the community, but this is all they should
have in common. The translation and interpreting volunteer
work performed by Ecos and other similar associations
for NGOs, social forums, etc, serve the public interest
in a different manner, and never to foment the privatisation
or “voluntarisation” of public services.
Unfortunately, the present reality of the situation
of community interpreters is very different from that
of other professionals in translation and interpreting.
In the words of Ozolins (2000), unlike conference
interpreting, which basically grew as a professiondriven
field, liaison interpreting has grown as essentially
an institution-driven field, with important consequences
for status and professional issues.
In many cases, however, the institutions are unaware
of the need to engage professional translators and
interpreters, or are content to settle for the quality
of work performed by volunteers without specific training.
In circumstances of this sort, it is debatable whether
it is right to use volunteers trained in translation
and interpreting, to create a later need for hiring
of professionals. Thus, for example, in the Hospital
Costa del Sol in Málaga and a medical centre
in Nerja, volunteer interpreter groups have been created
to supply the communication needs of foreign patients
(Pascual: 1998). It is not clear, however, whether
this service will continue to be voluntary and free
of charge in the future, or if training is to be demanded
for acceptance as a volunteer interpreter in these
services.
Volunteer
work in translation and interpreting
There are many associations and organisations that
use the services of volunteer translators and interpreters
both in Spain and internationally. Ecos is not the
only association of this type in the Iberian peninsula.
Traductores sen Fronteiras, an organization
founded in 1995 by translators and interpreters at
the University of Vigo, performs similar work (Mascuñán
and Cruces: 2003, in press). In its web page, Traductores
sen Fronteiras underlines that, in order not
to usurp a professional role, its members should accept
translation and interpreting work only from other
NGOs.
Meanwhile,
refugee and immigrant aid organisations such as CEAR,
ACCEM, and Málaga Acoge perform,
among other types of volunteer work, that of linguistic
support in translation and interpreting.
In certain Spanish information sites on volunteer
work, such as Haces Falta, whose address
appears in the Internet references at the end of this
article, we also find advertisements seeking volunteer
translators and interpreters for various languages.
Similarly, various independent news media groups such
as Indymedia carry mailing lists of translators
for most combinations of languages. In all these cases
it would seem that the work of an NGO specialising
in translation and interpreting services has to include
that of making other NGOs of wider or different ambit
aware of the need of covering translation and interpreting
services with persons who know something more than
languages. In the world of volunteer work, just as
in the professional world, there is often only a vague
awareness of the work of the translator or interpreter,
and the requirements for proper performance of this
work. A simple example may serve: just as organizations
such as Doctors Without Borders or Doctors
of the World would not think of sending veterinarians
or biologists to Africa to vaccinate children with
the pretext that it is, after all, only volunteer
work, adequate training cannot be treated as being
optional in volunteer services of translation and
interpreting.
Meanwhile there are several associations of volunteer
translators and interpreters for international events.
Babels, for example, is an international
volunteer translation and interpreting network, created
in September 2002 for the European Social Forum (ESF)
in Florence, to perform interpreting in Social Forums
and other international events. Here we wish to congratulate
this network, with which Ecos has modestly collaborated
in the second edition of the ESF held in 2003, for
its huge effort to bring together nearly a thousand
volunteer interpreters, covering more than 50 seminars
at once with simultaneous interpreting into 5 languages
at each seminar - a total of 19 languages. This is
no doubt an unprecedented, hugely complex initiative,
whose magnitude is more apparent when we note that
the persons in charge, working disinterestedly for
several months before the ESF, are largely persons
from outside the world of interpreting. Inevitably
there were organizational errors, though many were
corrected between the two first editions of the ESF,
overall evaluation of the work being very positive.
One aim f Ecos is to put its resources at the service
of a net such as Babels, with whose aims we are in
essential agreement. In the short time we have worked
with them we have seen some possible lines of future
collaboration to improve interpreting systems in forums,
which we intend to study and develop.
Moreover, in the web page of the World Social Forum,
volunteer translators and interpreters have been in
demand since the first edition in 2001. This page
features translations signed by collaborators of ATTAC
Chile, among others.
International
Conference Volunteers is another NGO offering
aid to organizers of nonprofit projects, for which
it recruits, trains and coordinates volunteers at
the international level. ICV puts organizers
and volunteers in contact, especially for social,
humanitarian, ecological and scientific conferences.
Its web page underlines that “it is important
to note that ICV works exclusively for non-profit
conferences.”
Social
commitment in translation and interpreting
The social commitment we develop in the association,
and with which we are identified both ideologically
and at the volunteer level, answers to the following
definition: to work for and with people who require
translation and interpreting services, within the
ambit of NGOs and other social organizations, which,
lacking economic means, cannot afford professional
translation and interpreting. This definition may
seem ambiguous or hide another motive - the fear of
trespassing upon the ground of professional translators
who ought to be performing this work.
However our volunteer work is limited to the field
of people who need an ever more indispensable service
such as translation and interpreting, and cannot afford
it. Thus we wish to dispel any doubt as to possible
unfair competition, the persons we address being totally
excluded from the professional translation and interpreting
market. In this sense our work is like that of volunteers
who supply medicines to third-world communities completely
outside the trade network known as globalization.
Another point to be underlined is our present concept,
at the local level, of less favoured social groups.
In this class we wish to include, not only immigrants
and NGOs, two of the most mentioned sectors in the
volunteer-work field, but all those groups or individuals
who due to personal or social circumstances cannot
accede to the services offered by institutions, or
are simply unable to exercise their right to communicate
freely (in this case by oral or written document)
because of the impediment of expressing themselves
in an unknown or imperfectly known language.
All this is to be kept in mind, in each volunteer
job performed by Ecos members in society. We may,
for example, mention two cases that came up in 2002-2003.
One was a request from a section of the SAS (Andalusian
Health Service) for association members, or students
at the Faculty of Translation and Interpreting at
Granada, to perform tasks of translation (mainly in
administrative work) and interpreting (with foreigners
coming to the SAS health services). In this case we
naturally had to reject the request, considering that
the only time suitable for this would be at the beginning
of the service - that is, to create the need for later
establishment of remunerated jobs, within a brief
period (six months at most). As was to be expected,
they did not accept this view, and our volunteer work
with SAS did not even have a happy beginning.
A second example, in which we did work in 2002-2003,
is the case of the translation of the Responsible
Consumer Guide, edited, in its Spanish version,
by several NGOs in Granada, including the Human Rights
Association of Andalusia (Granada section), AKIBA
(association of support for Black Africa), etc. These
associations came to Ecos with a concrete project:
to extend the publication of the guide to other languages
such as English, French and German, for later electronic
or paper publication. This guide is a non-profit operation
setting forth the lines followed by fair trade, environmental
conservation and sustainable development, among other
matters. All much in line with the current of another
world is possible, so that we find it highly
suitable for collaboration.
Another important aspect: who participates in all
these tasks performed by the association? In the first
place, it must be said that the association Ecos is
not composed exclusively of students. It is open to
all interested members of the community existing in
the Faculty of Translation and Interpreting; and in
fact, during the school year 2002- 2003 we have enjoyed
the collaboration of many members of the teaching
staff in our activities.
All these persons evaluate, contribute and opine on
all the proposals presented, and collectively decide
on how our activities are to be performed. Meanwhile,
each person is free to participate in a given task
of translation, or to attend the talks held by our
association.
Our aim is to work for a better quality of life for
certain social sectors, and to struggle against the
injustices of the established system. Thus each one
of our members makes his disinterested contribution
in our field, with a criterion of helping people,
and of enriching our preparation as professionals
and citizens. It would be pointless to work for a
multinational in the translation of some text, as
this would undermine our own groundwork, and cross
the line into unfair competition with fellow translators
and interpreters who are making a living in the profession
for which we have been, or are being trained.
We think the struggle for a fairer world involves
us too, and that we should contribute to it with our
work, it being ever more indispensable in this era
of communication and, we may add, of disinformation.
Our work as a link between communication and information
is an instrument we hope to refine, with the little
big power which is the knowledge of different
languages and cultures.
Of course, no pressure is exerted on anyone working
within our association. We believe our principles
are clear. Those who work with us are giving effort
and time. We respond not in financial terms, but in
those of personal and intellectual contact aimed at
comprehension and extension of our own values. These
include criticism of working conditions in our field
which do not seem to be fair or acceptable in terms
of remuneration and working hours. Similarly we denounce
unfair competition, especially that of large firms
aimed at exploiting the work of translators and interpreters
who earn their living at their profession.
Thanks to this work we share, we also collaborate
in activities that increase the experience of the
students themselves. For each one of our commissions
there is a person in charge of managing the distribution
and delivery of the translations; then a series of
translators who work from or towards their B languages
and C languages; and finally a number of revisers
– this is where the teaching staff come into
play, being more capacitated to perform this phase
in the production line of a professional translation.
The work on the translation of the Responsible
Consumer’s Guide has followed this model,
similar to that used for group work in translation
agencies. We try to involve as many persons as possible
in each job, though this increases problems of coordination
- so that the individual translator’s burden
will be small, our volunteers often having little
free time to spare.
In principle, most of the work that comes to Ecos
is from the local area of Granada. However, some comes
from out of the province, such as a translation of
the statutes of an anti-cancer group from Madrid.
If we have decided to focus on the local level, it
is because our structures are small, while other localities
can well create their own groups. In such a case a
network of cooperation may grow up, enriching experiences
at the interregional level.
The above does not exclude occasional work with social
groups that send proposals through Internet, offering
jobs along the lines described above.
Our
work is heterogeneous. We aim at versatility in our
activities and collaborators, to afford us entry into
diverse areas both of the market and of official administrations,
and to show the need for translation and interpreting
in a social sector largely neglected by the statistics.
However, our aim is to give impetus to effective,
rather than merely latent social organization, so
as not to be used as a stop-gap solution of the type
favoured by the interests of the dominant neo-liberal
model of globalisation.
Present
lines of work
The lines of work developed by Ecos in 2002-2003 have
been in three principal areas:
1. Translation of texts for other social organisations
2. Organization of awareness-raising talks on contemporary
social questions
3. Working together with other social groups in Granada
in the Social Forum
Another World is Possible
The first area has been explained with examples; we
note only that it affords experience in team work
outside the jobs performed in class, or in professional
situations where our members have worked.
The second area has been a dense one, some 10 talks
having been organised on different matters of substance
since we began to work as an association about November
2002. These fall into different groups: the international
situation (Iraq and Middle East); those devoted to
the Social Forum of Porto Alegre held in January 2003
(video and discussion of the speeches of Galeano,
Chomsky Ziegler and Roy, among others); and those
devoted to contemporary questions and of present interest
to the association (fair trade, General Agreement
on the Services Industry).
Lastly, Ecos has been present at meetings and activities
of the Social Forum of Granada since 2003, in cooperation
with other associations oriented to the idea that
another world is possible – more just,
more peaceful, more equal.
Training
translators and interpreters for society
Our concept of volunteer work in translation and interpreting
goes with a new concept of teaching in these professions.
If we accept that volunteer work for groups and persons
outside the professional translation and interpreting
market is a social need, then it requires a training
aimed not just at training professionals for the reality
of the labour market, that is in remunerated activities,
but also for the specific communicative requirements
of volunteer situations. In this sense, we believe
that the concept of “training translators and
interpreters for the market” must give way to
training professionals for society. We are aware that
society and the market are concepts which, in the
dominant thought system, are ever more interchangeable,
especially as neo-liberal globalization is leading
us from a market economy to a market society. But
we wish to maintain a clear distinction between them.
To deny that the market is part of society would be
ingenuous; but society is something more than a space
where goods and services are exchanged under the rule
of money. Meanwhile we cannot decline to prepare students
for their experience in the market; but we do try
to broaden their range to prepare them, too, for activities
less “bread-and-butter” in the economic
sense, but valuable in the personal one. After all,
are we educating merely professionals, or citizens?
Focusing more on our own ambit, there are several
authors who, in translation and interpreting studies,
have pointed to the indissoluble link between language
and ideology and its implications in translation (Hatim
and Mason, Venutti, Von Flotow, Baker). In the words
of Hatim and Mason (1995:206)
…translators
and other professionals, who deal with language
amid such complex social relations, cannot cease
to be aware of the linguistic implications of the
fact that the capacity to use certain genres, discourses,
etc. becomes an instrument of power.
The genres and discourses dominant in the market,
including the most apparently formal or technical
ones, are imbued with the ideology of the dominant
discourse. Thus, to prepare students to translate
outside the market as well, entails a pedagogical
labour incorporating other discourse. Thus, a student
accustomed to interpreting speeches by the European
commissioner Pascal Lamy will have difficulties in
interpreting those of José Bové, though
both apparently treat of the same matters. Another,
habituated to translate franchise contracts, will
perhaps fail to encounter the right lexical options
to translate a text on awareness of fair trade –
on account not so much of terminology as of ideological
barriers. When it comes to taking lexical decisions
the students, oriented by their teachers, are guided
by the idiomatic principle of what “sounds right”
– which, in the case of the most markedly ideological
discourse, is too often confused with what the single
thought system understands as being politically correct.
Hatim
and Mason (1995:206) also note:
The linguistic decisions that we take systematically
inevitably rest upon a classification of reality,
previous and ideological. The content of what we
do with language is a reflection of ideology, on
both the lexical-semantic and the grammatical-syntactic
level.
The
teacher collaborating in this article has often noted
students’ reticence in using certain words or
expressions ideologically marked in a sense contrary
to the habitual one, so that a discourse advocating
rupture with the present model of society may be translated,
in the best of cases, along reformist lines in the
target language. In a recent class it was observed
how, in exercises of consecutive interpreting, two
students interpreting the same discourse omitted the
same datum, in this case an historical reference.
The crimes of the Nazis being enumerated, the text
referred to the massacre of six million Jews, the
fifth part of the Polish population, and 25 million
Russians. The last figure was omitted in both cases,
one student affirming he had doubted what he had heard,
though it is just as historical as the other two.
Such an example shows to what extent two speakers
may find themselves in unequal conditions with an
interpreter, according to whether they adhere to the
dominant line of thought, and version of history.
Obviously,
not all the responsibility for such shortcomings can
be placed on the teaching institutions. But, when
the single thought system finds uninhibited expression
in all areas (communications media, but also university
lecture halls, and supposedly scientific books on
economics - in reality charged with ideology, as indicated
by Stiglitz), we may ask whether the time has not
come for critical thought, as well, to have a space
in the teaching material to be translated or interpreted,
and in the form of approach to this task.
We shall here only point out certain features which
ought to have a place in the training of linguistic
and cultural mediators for society, and not just for
the market. Training ought to include a greater diversity
- in text genre, in ideological focus, in accents
in the case of interpretation (greater emphasis on
accents used in countries once colonized, or those
of persons who use the former colonial language to
communicate in international forums or events), in
communicative situations, etc. Meanwhile, practical
training ought to include more reflection on the factors
that condition this practice. Translation and interpreting
techniques are not a reality isolated from the historical,
social, economic, political and cultural situations
in which they mediate. Thus the teaching of translation
and interpreting has to be multi-disciplinary in the
broadest sense of the term. A more reflective and
critical apprenticeship is fostered by teaching methods
such as problembased ones (Palomares, 2003: 407-410),
which favour discussion and debate between students
by means of tutored group work.
In this new approach, we see great value in some contributions
of general character on pedagogy, such as those of
Donald A. Schön (1992), who proposes a new design
of teaching of these professions, based on the reflective
practicum. Or those of Edgar Morin (1999) who questions
the trend to fragmentation of knowledge, or closed
compartments, and proposes a sort of teaching whose
mission would be “de transmettre, non du pur
savoir, mais une culture qui permet de comprendre
notre condition et de nous aider à vivre; elle
est en meme temps de favoriser une façon de
penser ouverte et libre” (Morin, 1999: 11).
The same author criticises hyper-specialisation, which
“empêche de voir le global (qu’elle
fragmente en parcelles) ainsi que l’essentiel
(qu’elle dissout)” (op. cit.: 13-14);
its fundamental ideas being summed up in the following
very thought-provoking passage:
La pensée qui découpe, isole, permet
aux spécialistes et experts d’être
très performants dans leurs compartiments
et de coopérer efficacement dans des secteurs
de connaissance non complexes, notamment ceux concernant
le fonctionnement des machines artificielles ; mais
la logique à laquelle ils obéissent
étend sur la société et les
relations humaines les contraintes et les mécanismes
inhumains de la machine artificielle et leur vision
déterministe, mécaniste, quantitative,
formaliste, ignore, occulte ou dissout tout ce qui
est subjectif, affectif, libre, créateur.
(Morin, 1999 : 15)
For all the foregoing reasons, we view recordings
made at round tables and conferences of regional or
world social forums, as being of great use in the
training of interpreters. In Granada this was put
into practice with recordings made at the III World
Social Forum of 003, and will soon be extended with
those made at the II European Social Forum. These
are digital camera recordings which, with little investment
in technical resources and with suitable microphones
and accessories, afford us audiovisual material of
a more than acceptable quality, which, once edited
and transcribed, has huge didactic potential in the
apprenticeship of interpreting. Such material has
also the advantage of not colliding with the limitation
of copyright to be found in private congresses - given
that the authors of the discourse heard at social
forums seek precisely the greatest possible audience
for the ideas and information they bring there - for
which the commercial communications media have little
room. Ecos already has a DVD including recordings
of eight round tables at the Forum of Porto Alegre
2003, now in phase of transcription, and including
more than 10 hours of speeches in French, English,
Spanish and Portuguese. This is, of course, at the
disposal of any centres that may desire to use it
for teaching purposes.
Conclusion
In
the association ECOS, Translators and Interpreters
for Solidarity, our view of volunteer work precludes
any activity that may afford the public administrations
a pretext for neglecting public services they are
obliged to give. We perform services of community
interpreting only under the same conditions as we
do any sort of translation or interpreting - that
is, limited to persons and groups of “recognised
economic insolvency” who, without volunteer
work, cannot cover their linguistic mediation needs.
Meanwhile,
we consider it indispensable to broaden the concept
of professional ethics in these times of neo-liberal
globalization, which deepens the inequalities between
peoples and within them. We can no longer limit our
aims merely to defending decent working conditions
and rejecting the intrusion of non-qualified persons
into the profession. It would be hypocritical to bemoan
the price per word paid by such-and-such a company,
or the size of the interpreter’s booths in this
or that convention centre, while feeling no scruples
at working for those who organise exploitation, misery
and war in this world. We give no moral lessons to
anyone, there being not overmuch work to go round,
and not all professionals can pick and choose. But
we do wish to open up a space for other forms of communication
between those who have been excluded from the present
concentration of power, or those who wish to struggle
against it. To paraphrase García Márquez,
the globalisers have their own people who communicate
for them, and who are well remunerated. The people
being globalised can depend only on our solidarity,
on the networks we can create from any point on the
globe. In Ecos, an NGO that works for a world in which
NGOs will no longer be necessary, we are just one
small knot in this net. But we are working to connect
with others, and to overcome the linguistic barriers
between the ever more numerous people who insist that
another world is possible. We should like
to add only that, as could hardly be otherwise, another
kind of interpreting is also possible and necessary
- and another kind of training of translators and
interpreters.
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