Monday 28 July 2008
Jamaican Creole Translation Consultant Responds
Dr Ronald Ross, United Bible Societies translation Consultant for the Jamaican Creole Translation Project, repsonds to the conern articulated by Rev'd Peter Espeut re the hegeomy of Kingston and the "Patois" Bible. To read Ron's response, click here.
Thursday 24 July 2008
Get Your Facts Straight!
The Observer, one of Jamaica's most read newspapers, has published some factual errors in regards to the Jamaican Creole Translation Project. Here are the ones I've detected:
- On 16th June the paper reported that Rev’d Courtney Stewart is the “UBS' general secretary.” Absolutely not! Rev’d Stewart is the General Secretary of the Bible Society of the West Indies.
- On 16th June the Observer indicated that the source language for the translation is English. Today, 26th June, the paper even went as far as to spell out the precise English translation the Society will use: the AV (KJV)!
- The paper also reported that 40% of the New Testament has already been translated. Rather 52% of the New Testament has received a first draft – the Synoptic gospels, John and Romans. Bible translation is a complex task and a first draft is just the start! Each book will need exegetical and language checks, community testings, reviewings, back-translations and consultant and consistence checkings before the text is recorded. Where Bible translation is concerned, a biblical book cannot be said to have been “translated” in the proper sense of the word without these requirements being met satisfactorily. (So much for those who believe the Jamaican Project is a trivial endeavour).
Wycliffe UK's Director Bloggs on Jamaican Project
Eddie Arthur, Director of Wycliffe Bible Translators, UK, has published a blogg entry on the Jamaican Creole Translation Project. To read Eddie's post, entitled "Stirring It Up In Jamaica," go ya so (here).
Wednesday 23 July 2008
Christianity Today To Feature Jamaican Project
The Evangelical Christian magazine, Christianity Today, will be featuring an article on the Jamaican Creole Translation Project in the in the September issue of the magazine!
In an e-mail correspondence with John Roomes, Executive Director of Wycliffe Bible Translators, Caribbean, said, “This is indeed major. It is testimony of the Jamaican impact across the globe. This should say something to all of us and begin to discover God’s own purpose in setting up this nation called Jamaica.”
Galang de, Jamieka, mi likl lan a ud aa waata!
To read Christianity Today's article on the Gullah Nyew Testament, click here.
You might also find this link of interest.
In an e-mail correspondence with John Roomes, Executive Director of Wycliffe Bible Translators, Caribbean, said, “This is indeed major. It is testimony of the Jamaican impact across the globe. This should say something to all of us and begin to discover God’s own purpose in setting up this nation called Jamaica.”
Galang de, Jamieka, mi likl lan a ud aa waata!
To read Christianity Today's article on the Gullah Nyew Testament, click here.
You might also find this link of interest.
2 Days 2 Smiles
So far, two things have given me much pride this week. The first is that I made my first ever apple crumble, using our Jamaican Otaheite Apple! It is lovely with icecream and or cream - ask my wife, who was, at first, expressed uncertainty about my concoction! ("Yes maasa," I heard her muttered rather sardonically in a low voice, "wata nais sinting yu a go kuk nou!" Well, yesterday, she chided me for having devoured most of the "singting" - after she had tasted it herself, of course!)
The second thing that put a smile on my face is a paragraph in an occasional papar which I've been reading. The article was written by Professor Hubert Devonish and Dr Karen Carpenter of the Jamaica Language Unit at the University of the West Indies, Mona. It is entitled Full Bilingual Education in a Creole Language Situation: the Jamaican Bilingual Primary Education Project and is published by the Society for Caribbean Linguistics (February 2007). On page 22 of the article one reads,
"The UWI is conducting the dual language education in three schools because of Mrs. Linton and two of us from WBTC who in 2003 went to the then minister of education and declared that we disagreed with the government’s language policy. The minister virtually overturned the policy and we brought the UWI in to retake their place in taking the language back into our schools. Out of this a relationship has developed with the UWI. We later insisted that they be made part of the partnership for the translation."
The second thing that put a smile on my face is a paragraph in an occasional papar which I've been reading. The article was written by Professor Hubert Devonish and Dr Karen Carpenter of the Jamaica Language Unit at the University of the West Indies, Mona. It is entitled Full Bilingual Education in a Creole Language Situation: the Jamaican Bilingual Primary Education Project and is published by the Society for Caribbean Linguistics (February 2007). On page 22 of the article one reads,
“In Jamaica, the first step in the process that resulted in the BEP [Bilingual Education Project] came from an initiative my Mrs. Faith Linton, a retired educator who had been active in the process of Bible Translation into Jamaican...the Bilingual Education Project, was inspired by the commitment and daring shown in the Linton initiative” (emphasis mine).Last month, John Roomes, Executive Director of Wycliffe Caribbean, sent me an e-mail which contained the following:
"The UWI is conducting the dual language education in three schools because of Mrs. Linton and two of us from WBTC who in 2003 went to the then minister of education and declared that we disagreed with the government’s language policy. The minister virtually overturned the policy and we brought the UWI in to retake their place in taking the language back into our schools. Out of this a relationship has developed with the UWI. We later insisted that they be made part of the partnership for the translation."
Tuesday 22 July 2008
Gad A Taak Patwa
Mi Gad!
Elp mi Maasa Jiizas!
At laas dem fain out
Se Yu taak ina patwa tu.
Yu Baibl de pan di tiep,
An dem se vagabanjri
An wotlisnis gwai mash op Jamieka
Fi gud nou!
Mi neba did nuo se
A ongl Im wait pikni dem langwij Gad spiik?
Wat a blesin Maasa Jiizas,
Se yu did baan ina animal pen
An iz di ignarant shiip faama
Di ienjel wan dem tel
An iz kliera Iijip wid yu pierents dem
Yu run go ton refujii.
Mek wi si a uu go tun
Vagaban an wotlis!
Aal a we bos di patwa
Wen we bok we tuo.
Plenti a wi baan puor laik Maasa Jiizas
A fi aal Jamieka taim nou.
Wat a preke!
E.A.A.
Source: Daily Gleaner Sept 8, 1996
Elp mi Maasa Jiizas!
At laas dem fain out
Se Yu taak ina patwa tu.
Yu Baibl de pan di tiep,
An dem se vagabanjri
An wotlisnis gwai mash op Jamieka
Fi gud nou!
Mi neba did nuo se
A ongl Im wait pikni dem langwij Gad spiik?
Wat a blesin Maasa Jiizas,
Se yu did baan ina animal pen
An iz di ignarant shiip faama
Di ienjel wan dem tel
An iz kliera Iijip wid yu pierents dem
Yu run go ton refujii.
Mek wi si a uu go tun
Vagaban an wotlis!
Aal a we bos di patwa
Wen we bok we tuo.
Plenti a wi baan puor laik Maasa Jiizas
A fi aal Jamieka taim nou.
Wat a preke!
E.A.A.
Source: Daily Gleaner Sept 8, 1996
The Hegemony of Kingston & the Jamaican Bible
To me, it seems as if many Jamaicans will not accept/appreciate a reality unique to us – one that isn’t shared elsewhere. I have found this to be true in regards to our language and its varieties. Thus, in speaking to persons about Jamaican Creole, I’ve always found it helpful to point out that within any (sizable) speech community there are several language varieties or “dialects.” So, in Britain, for example, inhabitants of Birmingham speak a dialect of English different from that of Sunderland, and the dialect in Cardiff differs from that of Edinburgh – the list goes on almost indefinitely for within these groups there are sub-groups.
“Im a go se;” “Im gwai se;” “Im wi se;” and “Im o se” are four different ways of expressing “future tense” in Jamaican Creole – depending on your geographical location. Now, even the “ordinary” Jamaican “knows” there are dialects of Jamaican Creole; however, believe it or not, no one has ever done a systematic study of the Island’s dialect variety. All that the University of the West Indies’ Jamaican Language Unit has got is a superficial projection of what these verities are and where they are located! I found this surprising given the fact that Jamaican is one of the most researched Caribbean English Creoles – and perhaps the most prestigious.
What has all this got to do with the Jamaican Creole Translation Project? Well, not a few persons would like to see their dialects reflected in the translated text; however, they are fearful the Bible Society will adopt a “Kingston dialect” variety. If this language policy is adopted, it is believed, the Bible Society will be asserting the hegemony of Kingston – a problem “country” people (including myself) have had with “Kingston” for a very long time. By adopting a “Kingston dialect” (uptown?) the Bible Society will be in danger of alienating the rest of Jamaica.
On 16th July 2008, the Jamaica Gleaner published an article by Rev’d Peter Espeut, a sociologist and a Deacon in the Roman Catholic Church. In his article (never mind the factual errors for now), Rev’d Espeut cautions that “an uptown St Andrew Creole Bible, the Mona Version” may defeat their Bible Society’s purpose. Peter posed a pertinent question: “If the idea is to reach the Jamaican people with a creole Bible, which Jamaican people will be targeted?” He challenges the translators (by “translators” I guess he is referring to the Bible Society) “to avoid the obvious pitfall of the creation of an urban uptown Creole Bible. Do not be afraid of using deep rural expressions. Like at Pentecost, rural people need to hear God's Word in their own language too.”
How will be Bible Society of the West Indies go about addressing this issue? Can we learn anything from other translation projects? – for certainly, there is nothing new under the sun. It is important that a solid research project be undertaken in order to ascertain the distinctions which exists, so that the Society can address the issue intelligently and make allowance for me and my fellow “rural people” who “need to hear God’s Word in their own language too.”
“Im a go se;” “Im gwai se;” “Im wi se;” and “Im o se” are four different ways of expressing “future tense” in Jamaican Creole – depending on your geographical location. Now, even the “ordinary” Jamaican “knows” there are dialects of Jamaican Creole; however, believe it or not, no one has ever done a systematic study of the Island’s dialect variety. All that the University of the West Indies’ Jamaican Language Unit has got is a superficial projection of what these verities are and where they are located! I found this surprising given the fact that Jamaican is one of the most researched Caribbean English Creoles – and perhaps the most prestigious.
What has all this got to do with the Jamaican Creole Translation Project? Well, not a few persons would like to see their dialects reflected in the translated text; however, they are fearful the Bible Society will adopt a “Kingston dialect” variety. If this language policy is adopted, it is believed, the Bible Society will be asserting the hegemony of Kingston – a problem “country” people (including myself) have had with “Kingston” for a very long time. By adopting a “Kingston dialect” (uptown?) the Bible Society will be in danger of alienating the rest of Jamaica.
On 16th July 2008, the Jamaica Gleaner published an article by Rev’d Peter Espeut, a sociologist and a Deacon in the Roman Catholic Church. In his article (never mind the factual errors for now), Rev’d Espeut cautions that “an uptown St Andrew Creole Bible, the Mona Version” may defeat their Bible Society’s purpose. Peter posed a pertinent question: “If the idea is to reach the Jamaican people with a creole Bible, which Jamaican people will be targeted?” He challenges the translators (by “translators” I guess he is referring to the Bible Society) “to avoid the obvious pitfall of the creation of an urban uptown Creole Bible. Do not be afraid of using deep rural expressions. Like at Pentecost, rural people need to hear God's Word in their own language too.”
How will be Bible Society of the West Indies go about addressing this issue? Can we learn anything from other translation projects? – for certainly, there is nothing new under the sun. It is important that a solid research project be undertaken in order to ascertain the distinctions which exists, so that the Society can address the issue intelligently and make allowance for me and my fellow “rural people” who “need to hear God’s Word in their own language too.”
Friday 18 July 2008
WYnet Camp - My Presentation
Last afternoon, I made a presentation on the Jamaican Creole Translation Project at a WYnet, Caribbean, camp. I knew I was going to be asked not a few questions so I prepared myself beforehand. Now, I did not leave for camp with the aim of reeling off answers off the top of my head - I could have; I went with the purpose of helping the campers come up with some answers for themselves. And how did I go about doing that? Well, firstly, I had the campers tell me all their concerns about the Project, each of which I wrote on a whiteboard – I commented on one of their “concerns.” (My original question was “What problems have you got with the project?” The campers however didn’t like the expression “problem with;” they said they only had concerns. I thought that was great.)
After I had scribbled the concerns on the whiteboard, I gave the campers a mini exercise – to translate Matthew 6:5-13 from a simplified Greek-English interlinear I had prepared into Jamaican Creole! Campers were divided into several groups, each of which was assigned a specific number of verses to translate. At the end of the exercise, everyone came together and, a representative from each group read what his/her had translated.
Following the presentations, discussed the problems encountered together and critiqued some of the translations. Believe me, it was a most beneficial and exciting exercise. I shall do it again.
It was after all this that I returned to the campers’ genuine concerns. By this time, they were in a position to re-examine their unease. Of a truth, they found out:
1. The text in Jamaican aids understanding
2. Jamaican has got structure
3. Serious Bible translation isn’t a casual endeavour – euphemisms are taken into consideration
4. Reading and writing Jamaican is easier than reading and writing English...
After I had scribbled the concerns on the whiteboard, I gave the campers a mini exercise – to translate Matthew 6:5-13 from a simplified Greek-English interlinear I had prepared into Jamaican Creole! Campers were divided into several groups, each of which was assigned a specific number of verses to translate. At the end of the exercise, everyone came together and, a representative from each group read what his/her had translated.
Following the presentations, discussed the problems encountered together and critiqued some of the translations. Believe me, it was a most beneficial and exciting exercise. I shall do it again.
It was after all this that I returned to the campers’ genuine concerns. By this time, they were in a position to re-examine their unease. Of a truth, they found out:
1. The text in Jamaican aids understanding
2. Jamaican has got structure
3. Serious Bible translation isn’t a casual endeavour – euphemisms are taken into consideration
4. Reading and writing Jamaican is easier than reading and writing English...
YouTube Features JA Creole Translation Project
A number of weeks ago, the Jamaica Gleaner interviewed John Roomes of Wycliffe Caribbean and Courtney Steward of the Bible Society of the West Indies. The paper has posted the interview on YouTube in 3 parts.
Click here to view part 1 of the interview as it appears on YouTube.
Click here to view part 1 of the interview as it appears on YouTube.
Monday 14 July 2008
Revilieshan 7:9-14
9 Aafa mi don si dee sopm ya, mi get waa neda vijan. Mi si waa big-big kroud a piipl we nobadi kuda kount - piipl fraa difrant-difrant konchri, difrant chraib, difrant ries, aa piipl we taak aal saat a difrant langwij. Mi si dem tan-op in front a Gad chuon an in front a di Lam. Aaal a dem did jres-op ina wait goun an did ha paam liif ina dee an. 10 Aa dee did a shout pan i tap a dee vais :
11 An aal a di ienjel dem mek wan big surkl roun Gad chuon, roun di Impuotant Eldali Liida dem, aa roun di Fuor Libin Kriicha. Den dee gu dong paa dee fies bifuo Gad chuon aa wurship Im. Dem se:
13 Den wan a di Important Eldali Liida dem aks mi, “Dee piipl ya we ina wait goun- a ou dem; wichaat dee kom fram? Mi ansa im, “Sar, yu nuo di ansa aredi.”
14 So ii se tu mi, “Dem a di wan dem we paas chuu di griet chibilieshan. Dee goun wait, bikaa dee wash dem ina di blod a di Lamb.
“Fi-wi Gad an I Lam siev wi.
Fi-wi Gad sidong pan i chuon.”
11 An aal a di ienjel dem mek wan big surkl roun Gad chuon, roun di Impuotant Eldali Liida dem, aa roun di Fuor Libin Kriicha. Den dee gu dong paa dee fies bifuo Gad chuon aa wurship Im. Dem se:
12 “Iemen! Aal di taim, fi-wi Gad dizurv aal di priez:
Im majestic, Ii waiz, Im dizurv aal a wi tanks,
Im dizurv aal ana, Im powaful an Ii chrang,
Iemen!”
13 Den wan a di Important Eldali Liida dem aks mi, “Dee piipl ya we ina wait goun- a ou dem; wichaat dee kom fram? Mi ansa im, “Sar, yu nuo di ansa aredi.”
14 So ii se tu mi, “Dem a di wan dem we paas chuu di griet chibilieshan. Dee goun wait, bikaa dee wash dem ina di blod a di Lamb.
Hats Off For Mrs Linton
From the 1950s, Mrs Faith Linton has been an ardent supporter of the Jamaican language. I met her for the 1st time earlier this year when a group of fundraisers from the British and Foreign Bible Society came to Jamaica to do some interviews in order to make a fundraising promotional video for the "Luuk Buk" Project.
The truth be told, I've not met someone who is as passionate about our language as Mrs Linton. Mi se, enurji aa pashan did jos a kum outa di uman so! "Oh God!" I prayed that day, "Give me as much passion."
I met Mrs Linton for the 2nd time last Thursday at a Breakfast hosted by the Bible Society of the West Indies at the Knutsford Court Hotel. The Breakfast was used as an occasion to update clergy on recent developments a propos the Jamaican Creole Translation Project (JCTP); to remind them of the rationale behind JCTP; and to listen to the suggestions/guidance the attendees had to offer.
During the Breakfast Mrs Linton made a 15 minute presentation entitled "The Bible in Patois Debate." Actually, the title is somewhat misleading for in her wonderfully delivered presentation, Mrs Linton argued in favour of a bilingual education policy.
Mrs Linton is an elderly Christian woman; however she continues to fight with the strength of a strong black Jamaican woman. Yesterday the editor of the Jamaica Gleaner shared with the public a letter he received from Mrs Linton entitled "Patois is our mother tongue." In the last paragraph of her letter, Mrs Linton says:
Hats off to you Dr. Linton. Your continued effort to defend our Children's right to be educated in their mother-tongue is praiseworthy, is to be admired.
The truth be told, I've not met someone who is as passionate about our language as Mrs Linton. Mi se, enurji aa pashan did jos a kum outa di uman so! "Oh God!" I prayed that day, "Give me as much passion."
I met Mrs Linton for the 2nd time last Thursday at a Breakfast hosted by the Bible Society of the West Indies at the Knutsford Court Hotel. The Breakfast was used as an occasion to update clergy on recent developments a propos the Jamaican Creole Translation Project (JCTP); to remind them of the rationale behind JCTP; and to listen to the suggestions/guidance the attendees had to offer.
During the Breakfast Mrs Linton made a 15 minute presentation entitled "The Bible in Patois Debate." Actually, the title is somewhat misleading for in her wonderfully delivered presentation, Mrs Linton argued in favour of a bilingual education policy.
Mrs Linton is an elderly Christian woman; however she continues to fight with the strength of a strong black Jamaican woman. Yesterday the editor of the Jamaica Gleaner shared with the public a letter he received from Mrs Linton entitled "Patois is our mother tongue." In the last paragraph of her letter, Mrs Linton says:
"Here in Jamaica, our children will continue to experience academic weakness and
failure until we apply the bilingual approach to education in an all-out,
systematic way. This is the way to ensure that our children become as fluent in
English as they are in Patois."
Hats off to you Dr. Linton. Your continued effort to defend our Children's right to be educated in their mother-tongue is praiseworthy, is to be admired.
Friday 11 July 2008
Jah! Mutaburuka Rait!
Whatever you think of Mutaburuka's theology, his views of Christianity, etc., the fact of the matter is that he speaks a lot of sense - sometimes. Geof Brown has written a column in today's Observer entitled "Patois and English, not either/or." In the printed version of this article is a pic of Muta, a Jamaican Rastafarian Dub Poet. Under the pic, Muta is quoted to have said:
Jah! Mutaburuka right! :)
“We write a language we do not speak. We speak a language
we do not write.”
Jah! Mutaburuka right! :)
Thursday 10 July 2008
Kech Dee Kuot Ya!
1) "When God has been speaking a foreign language your whole life, to hear him speaking as a close friend or a next-door neighbour can be a disconcerting and even shocking experience."
2) “In light of God’s character, Bible translation is not just necessary for the church, but reflects the very heart of God’s mission.”
I kom fraa ya so. Mek mi nuo wa unu tink.
Wednesday 9 July 2008
"Heart Talk"
"Why waste $60 million dollars to translate the Bible into Jamaican?" some have asked. Patricia Napier reminds us of a few reasons why it is good to do so.
Firstly, mother-tongue Bible translatons seek to speak to our hearts. Bible translators are not just seeking to communicate information; they are interested in the affective dimension of language. "The Gospel's about heart issues."
Secondly, mother-tongue Bible translation initiatives can aid people groups to overcome negative past experiences. It can help us to avoid the not-so-uncomon belief that the Bible was written by whites to fool blacks.
Thirdly, mother-tongue Bible translations seek to identifying with culture - the joys and griefs of a people's history, their art, their 'world view.' It's about contextualisation.
"Historians tell us that those who gathered in Jerusalem on the Day of Pentecost - Parthians, Medes and many other ethnic groups - probably all understood Greek, which was spoken throughout the Roman Empire. Yet to declare the wonders of God, the Holy Spirit communicated personally and intimately with each one - in their own 'heart language'."
Firstly, mother-tongue Bible translatons seek to speak to our hearts. Bible translators are not just seeking to communicate information; they are interested in the affective dimension of language. "The Gospel's about heart issues."
Secondly, mother-tongue Bible translation initiatives can aid people groups to overcome negative past experiences. It can help us to avoid the not-so-uncomon belief that the Bible was written by whites to fool blacks.
Thirdly, mother-tongue Bible translations seek to identifying with culture - the joys and griefs of a people's history, their art, their 'world view.' It's about contextualisation.
"Historians tell us that those who gathered in Jerusalem on the Day of Pentecost - Parthians, Medes and many other ethnic groups - probably all understood Greek, which was spoken throughout the Roman Empire. Yet to declare the wonders of God, the Holy Spirit communicated personally and intimately with each one - in their own 'heart language'."
Thursday 3 July 2008
News Re Jamaican Bible Gone Global
Oh yea, the Jamaicans have done it again! The news has spread to USA, Canada, UK, New Zealand, etc.
Here are the 1st two paragraphs of the British Telegraph:
Plans to translate the Bible into patois - Jamaica's unofficial language - have ignited a fiery debate between those who say it empowers Jamaicans and traditionalists who say it dilutes the value of the Scripture.
As Caribbean-based religious group search for translators to help with the £500,000 project, religious leaders claim the audio translation would make the Bible accessible to average churchgoers and to those who might not read it otherwise.
To read the article, click dis ya.
Klik ya so tu for the latest links.
Here are the 1st two paragraphs of the British Telegraph:
Plans to translate the Bible into patois - Jamaica's unofficial language - have ignited a fiery debate between those who say it empowers Jamaicans and traditionalists who say it dilutes the value of the Scripture.
As Caribbean-based religious group search for translators to help with the £500,000 project, religious leaders claim the audio translation would make the Bible accessible to average churchgoers and to those who might not read it otherwise.
To read the article, click dis ya.
Klik ya so tu for the latest links.
