Conference Papers
Inaugural National Indigenous Interpreting Meeting: Getting the Conversation Started
Session L3.3. Getting the Conversation Started (cont.)
1. Lianna Brown, Eugenie Collyer and Derek Hunt : “Nyuntu-ma ngun ngumayijang karu-nginyi” (Gurindji: You’re still just a kid [of the next generation]): Challenges faced by young interpreters
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Interpreters face many challenges, particularly in trying to apply their code of ethics, a list of abstract ideals, to real world on-the-job situations which are never ‘text book’. Young Aboriginal interpreters are forever negotiating cross-cultural differences between mainstream society and those of the aboriginal communities they work in. Who is allowed to interpret and who isn’t? Cultural expectations based on age and cultural appropriateness must be considered by an interpreter when they accept a job. A young interpreter at a community meeting, although adhering to the principle of Impartiality, can still be perceived as taking on the role of ‘community spokes person’. This can be seen as culturally inappropriate where traditional owners, elders and ceremonial members tend to speak on behalf of the community. Across generations, education levels can vary greatly, both in terms of traditional knowledge and mainstream education systems. This can also become an issue where a young interpreter is considered not to have adequate cultural knowledge to interpret for the community. In addition to these socio-cultural aspects, language knowledge and language use can differ between old and young. Younger interpreters may speak ‘lighter’ or ‘modern’ dialects of their language, which diverge from more traditional language forms that older generations speak in addition to lighter Language. Some things can get lost in translation, an interpreter must be very aware not only of their own language but also of the linguistic background of the person or people he or she is interpreting for. In this paper two interpreters will share their experiences of being younger interpreters.
Author bio: Lianna Brown is a Gurindji Kriol (also called ‘light Gurindji’) Interpreter from Katherine working with the Aboriginal Interpreter Service. She grew up in two worlds: spending her first seven years in Victoria, then moving to Kalkarindji where she learned about her cultural heritage and to speak Gurindji Kriol, a language spoken by younger generations at Kalkarindji.
Author bio: Eugenie Collyer is a linguist and interpreter trainer from Katherine working for the Aboriginal Interpreter Service. She moved from Melbourne to Katherine about four years ago and is gradually learning Kriol, a language of the Katherine Region.
Author bio: Derek was born in Darwin and grew up in between Galiwinku on Elcho Island and Palmerston [Darwin]. He schooled at Shephardson College, Moulden park primary school, and high schooled at Kormilda College.
Author bio: Derek grew up with both traditional and western ways, and mainly speaks English and his grandmother’s language, Djambarrpuyngu (also known as Dhuwal) which is the dominant dialect on Galiwinku, but understands most of the other Yolngu matha dialects. He is involved in his grandmothers and mothers ceremonial song and dance [traditional rituals]. Derek now lives in Darwin and works for the Aboriginal Interpreter Service as a Community Based Interpreter.
2. Jackie Phillips and Lauren Campbell: Guess who?: Language voices on the radio
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It’s not often that anyone recognises the voices on the radio making the community announcements in English. This is not the case for the voices making announcements in Aboriginal languages in the Northern Territory. The first question people ask when they hear a voice speaking their language is “Who is that?” As it is well know that there is no such thing as an anonymous voice, finding an interpreter to do recording jobs can be complicated. Issues of service delivery arise in these cases as the AIS and the interpreters grapple with the politics of who makes the recording. What is their language background? What is the content of the message and is it appropriate for this person to be associated with it? Who is the audience? Who do they think they are?! This paper will look at some of the instances of language politics that have affected recording jobs for languages in the Top End and discuss ways of completing these jobs as business continues to increase.
Author bio: Jacqueline Galamarrja Phillips is from Maningrida which is in Arnhem land, Top End. She works as a Community Based Interpreter for the Darwin and Urban regions for the Aboriginal Interpreting Service. Burarra is her mother’s language from the clan group Anbarra from the Blyth river region who are the neighbours of Maningrida. She speaks some Maung, which is her partner’s adopted language from Goulburn Island, and she also has some knowledge of the other 7-9 languages in Maningrida. Jackie grew up in both worlds, living in varies places with family on my father (who is Balanda)’s side, places such in Gladstone, Rockhampton in QLD, Melbourne and Darwin. Growing up with my mother’s side was living on the harsh homelands in between Maningrida and Milingimbi, mainly on the homeland/outstation of Ndjebbana which is flood plains and of billabongs, Gupunga, mouth of the Blyth River and Yilan on the coastline.
Author bio: Lauren Campbell is a linguist and interpreter trainer with the AIS in Darwin. After completing honours in linguistics at the University in Melbourne, she worked in Katherine with Gurindji and Bilinarra speakers before joining the interpreter service and working with Top End communities since 2009.
3. David Newry, Wendy Rogers, Annette Kogolo and Deanne Lightfoot: Master, Mentor and Apprentice in Interpreting
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The master-apprentice relationship has a long history in all areas of human education. Today we use principles such as collaborative learning groups, talking circles and learning with mentors, building on traditional Aboriginal cultural learning methods. While the majority of today’s contemporary mainstream grapples with the responsibility of officially engaging Interpreters, KIS steadily encourages recruits into the emerging profession, creating a balanced, supported pool of Interpreters. As the new recruits emerge, it is crucial they are supported and lifted gently into what can be a stressful and at first a daunting profession. This paper will share experiences and scenarios highlighting positive partnerships and situations stressing the power of intergenerational collaboration. We share inspiration drawn from Native American Indian Master Apprentice programs for the sake of strengthening and increasing vocabulary and also the firming up of the traditional cultural practices of learning from elders, Interpreting Masters as mentors.
Author bio: David Newry is a highly respected community cultural leader and advisor. He is a senior Interpreter and translator in all fields, particularly in Native Title for the Miriwoong Claim and the Argyle Diamond Mine negotiations. Presenter of Cultural Awareness to all fields in government and community sectors. Language and cultural mentor and role model for the community youth. Language and Culture Coordinator of Mirima Dawang Woorlab-gerring Language and Culture Centre, established in 1991. Founder of Kimberley Interpreting Service in 2000, after initiating a feasibility study regarding the need for interpreting in the health and justice sectors, which established background for the need to begin the Kimberley Interpreting Service (KIS). Elected cultural representative for the East Kimberley Aboriginal Justice Committee. Continues to be the driving force in all aspects of both the Mirima Language Centre and KIS.
Author bio: Wendy Rogers is a highly valued senior Interpreter, with extensive experience ina ll fields and aspects of interpreting. Wendy plays an integral part of mentoring new KIS interpreters into the profession from a cultural and linguistic perspective. Wendy also encourages and supports new students in the Diploma of Interpreting studies. Wendy’s goal is to see the younger generation join her in the profession of Interpreting. Wendy is a positive role model in the region and sets the benchmark for Indigenous Interpreters in regards to professionalism and reliability.
Author bio: Senior Kimberley Walmajarri woman and traditional owner Annette Puruta Wayawu Kogolo is a NAATI accredited interpreter and KIS Co - Chairperson.. Annette completed the interpreting and translation course at Bachelor College in the Northern Territory in 1982 and has continued to provide interpreting in many fields. Her wealth of Kimberley-based experience expands several decades ranging from interpreting for the Aboriginal Land Inquiry (headed by Justice Paul Seaman) in 1983-84 to the Ngurrara Native Title Determination in 2007 (Justice Gilmore and Mr Dan O'Dea, Member National Native Title Tribunal) and the coronial inquest in 2008 into Alcohol Harm and Youth Suicide in Aboriginal People in the Kimberley (Coroner Alistair Hope). She is also a founding member, was Chairperson of the Kimberley Language Resource Centre, and is a councilor for the Derby-West Kimberley Shire. Annette assisted teaching and recruiting Diploma students at Bachelor Institute of Indigenous Tertiary Education, Central TAFE via KIS, and also teaches Walmajarri land, language and culture to students at Wesley College junior campuses in Melbourne. Annette has also interpreted for health programs (such as for Notre Dame University's Medical School students) and social services more broadly. She is currently dividing her time between work for Kimberley Aboriginal Law and Culture as a cultural advisor and Walmajarri Cultural Adviser for the Yiriman Project.Annette is a strong advocate for Indigenous Interpreting and responsible for Cultural Awareness programs, highlighting communication through Interpreting.
Author bio: Deanne Lightfoot has developed an acquired knowledge and experience in the Industry by working collaboratively with the KIS Committee and reference group of Interpreters, AUSIT, Central TAFE, BIITE, WAITI, Batchelor Institute of Tertiary Education, Aboriginal Interpreting Service and FATSILC. Deanne has worked closely with KIS and the Mirima Committee over the past eight years on operations and service delivery, through the development of KIS, EOC Scoping paper Indigenous Interpreting Service – is there a Need? (YES!), WA Language Service Policy and review, and the consultation stages of the Aboriginal Language Policy. With a background in Arts and Environment, Deanne became passionate about language and communication by emersion in a country where land, language, arts and culture are intrinsically entwined. Deanne maintains the position that it is a basic human right for people to be heard, understood and to understand in their preferred language. Through maintaining connections and nationwide networks, Deanne ensures KIS is up to date with industry development and government initiatives.