That article reminds us of a recent situation we encountered. We had a client seeking asylum in a somewhat remote location in the United States who requested Triqui interpretation. We were about to provide a Triqui interpreter over the phone for telephonic interpretation, given that in-person interpretation in such a remote location was not really possible for the client. However, at the last minute, the asylum office decided that they did not allow telephonic interpretation. There could be any number of reasons for the telephonic interpretation cancellation. Yet, these incidents have got us thinking. What rights do non-citizens have in the United States, especially in regards to translation and interpretation?

According to Title VI of the Civil Rights Act of 1964, any program that receives Federal funds or financial assistance cannot discriminate based on race, color, or national origin of a person; this also means that these programs must provide access to people with limited English proficiency. Read more about Title VI here and more about Title VI and LEP services here.

However, Title VI does not provide an all-encompassing solution. Service providers are only required to take “reasonable steps” to give access to their programs to LEP individuals. Whatever the case, non-citizens do have the right to request language assistance from Federally-funded institutions. Non-citizen’s rights to have access to translation and interpretation is a basic human need for communication. We at Monterey Language Services are all for supporting the human rights that non-citizens deserve to have in whatever format that interpretation would be conducted, be it in-person, by phone, or over video.

This blog post is our first attempt to look into non-citizen rights to translators and interpreters, so stay tuned for more to come!

1. Triqui
There are about 25,000 speakers of Triqui, with most of the speakers being indigenous people of the western part of the Mexican state of Oaxaca. The language is also spoken in Baja California; native speakers are typically ethnically Trique. Somewhere between 5,000 and 10,000 Triqui speakers have immigrated to the US, with communities in California, New York, and Washington state. There are four major varieties for Triqui: Triqui Bajo, Triqui Alto, Triqui Media, and Triqui de Copala with Triqui de Copala having the most speakers. There are also Triqui-language radio programs based in San Quintin, Baja California, and XETLA (an indigenous community radio station).

2. Mixteco
This is another Oto-Manguean set of languages, and is spoken by about 530,000 people from Oaxaca, Peubla, and Geurrero, Mexico. Immigrants from these areas can typically be found in New York, Arizona, and throughout California such as Baja, San Diego. Though people might think of Mixteco as a single language, some estimate that there are thirty or fifty variations of the language. Typically when they speak to each other though, they use Spanish, so even if they do not speak the same variation, they can communicate with each other.

3. Zapotec
Zapotec has about 490,000 native speakers with the majority of speakers in the United States based in California and New Jersey. The Mexican government officially recognizes sixty Zapotec dialects, and since there can be so much variance between them, it can be difficult for different dialect speakers to understand each other. However, most Zapotec speakers know Spanish as well, so they are still able to communicate with each other.

4. Purepecha/Tarasco
This is an indigenous language that is centered in the northwestern region of Michoacan, Mexico with a total population of about 141,177. In the United States, you can find most speakers in California, Oregon, and Washington. Purepecha is considered an endangered language due to the rate of speakers becoming bilingual rising with less than 10% of speakers being monolingual. Tarasco is another name for Purepecha, which comes from the fact that Tarasca is an exonym for Purepecha culture.

5. Nahuatl
This is a language where most of the speakers are in Central Mexico, but there are speakers of the language in the United States as well, primarily in California where it is the fourth indigenous language of Mexico, trailing Mixteco, Zapotec, and Triqui. The communities that speak the languages are mostly scattered and in rural areas, but there are over a million speakers, most of whom are Mexican immigrants from indigenous communities and Chicanos. Overall though, the exact number of speakers is unknown.

6. Chatino
Similarly, Chatino is another subset within Oto-Manguean languages, and it also originates from Oaxaca, Mexico. Chatino is at a high risk of disappearance, with between 30,000 and 45,000 native speakers. There are three languages that are a part of Chatino: Zenzontepec, Tataltepec, and Easter Chatino. Overall, the Chatinos have cultural and linguistic ties with Zapotec and is recognized as a national language in Mexico.

When explaining any interpretation assignment, we need to use the right words to explain everything clearly while still being professional and concise. Sometimes, we need to go back and forth with the client before we can start assigning interpreters. For example, we recently had a request for Triqui interpretation for a school meeting. We had to discuss with the client the specific variety of Triqui they were looking for, the exact nature of the meeting, the expected meeting length, and other relevant details before we were able to assign an interpreter. But sometimes there is still confusion. In this case, since it was a meeting to fill out some forms for school, interpreters thought that they would have to translate the forms in detail and explain them to the client. In reality, all they were expected to do was to explain simple questions and get yes or no answers from the Triqui Bajo speakers. Clarifying this confusion before the assignment was necessary to make sure that the interpreter felt confident about doing the job.

This can happen in other situations as well. For example, one client requested an ASL interpreter for a large all-company meeting. From this description, it sounded like the ASL interpreter would be interpreting in front of the entire crowd. However, there was only one deaf employee, so the interpreter actually would be sitting next to them and basically interpreting one-on-one. Distinguishing between these situations is very important for the interpreter, so they can know how to prepare themselves and do the best they can.

Confusion with assignments is not just an issue in interpreting assignments; it can happen in translation projects as well. For instance, we had a large project which involved translating many medical records. These documents are typically heavily formatted with tables and charts, but in fact the client just needed the words translated. This information saved a lot of time, effort, and resources for translators, us, and ultimately the client!

To explain assignments clearly is critical, so that any interpreter or translator can decide with ease whether or not to accept the assignment. If they do accept, they can accept with confidence that they can do the job well. This strategy helps us build trust with our translators, interpreters, and clients. It also helps speed up the process of assigning projects by reducing or even eliminating time spent asking and answering questions.

We do our best to gather all the information about a project beforehand, share it with our translator and interpreter colleagues. We strive to make everything we do simple and clear so that their time can be spend doing the great work that they do.

There are an estimated 40,000 people who are fluent in Triqui worldwide. More than half of them no longer live in Oaxaca and around 10 percent of them live right next door in the Salinas Valley.

Although institutions like Monterey Language Services provide translation services in courts and hospitals, there is still worry that this rare language will not survive.  Any attempt to save a language will have to be in large numbers in order to succeed.

Barbara Hollenbach, who works with the Summer Institute of Linguistics, is working on a Triqui-Spanish dictionary with 6,000 entries. She believes this is a step in the right direction but says, “The only way to keep a language alive is oral transmission between generations.”

Source : http://www.montereycountyweekly.com/news/2012/jun/07/speaking-minds/

Note:

The picture, which shows traditional Triqui weaving patterns, is from one of our colleague’s private collection. The artwork was created by a Triqui artisan group here in our area of Monterey County.     

In our community, other languages indigenous to Oaxacan Mexico are spoken, including Mixteco, Zappotec, Chatino, & Nahuatl, etc. These languages need to be preserved as well.