Akademik Programlarda Toplum Çevirmenliği Eğitiminin Gerekçesi, Yöntemi Ve Uygulama Model
Abstract
Günümüzde milyonlarca insan farklı sebeplerden dolayı ülkesini bırakıp başka ülkelere yerleşmek zorunda kalmaktadır. Bu insanların, yerleştikleri yeni ülkelerin dilini ve kültürünü anlayabilmeleri ve dolayısıyla bu yeni toplumlara entegre olabilmeleri için kültürel aracılık yapacak birilerine ihtiyaçları bulunmaktadır. Yaşadığı toplumla, toplumun dilini bilmediği için iletişim kuramayan ve bu nedenle toplum kurumlarının sunduğu hizmetlere erişmekte zorluk yaşayan insanların bu iletişim sorununu çözmek için verilen çeviriye, toplum çevirmenliği ismi verilmektedir. Bu çeviri türünün geçmişi her ne kadar insanın eski dönemlerden beri gösterdiği göç faaliyetlerinin tarihine bağlı olsa da, ona “Toplum Çevirmenliği” ismi verilmeye ve farklı bir çevirmenlik türü gözü ile bakılmaya ancak 1980’li yılların başında başlanmıştır. Toplum çevirmenliğini diğer sözlü çeviri türlerinden ayıran ve bu tür çeviriyi yapmak isteyen çevirmenlerin özel bir eğitime katılmalarını zorunlu kılan hususların başında; çeviri hizmetinden yararlanan tarafların birisinin diğerinden daha güçlü bir konumda olması, tarafların kullandığı dil seviyelerinin arasında büyük bir uçurumun olması ve çeviri sürecinin sonucunda güçlü konumda bulunan tarafın alacağı kararın diğer taraf için hayati bir öneme sahip olabileceği hususu gelmektedir. Kanada, Avusturalya ve ABD başta olmak üzere göçmen, mülteci ve dil azınlıkları mensuplarının büyük sayılarda bulunduğu ülkelerde “toplum çevirmenliği” eğitimi 20 yılı aşkın süredir akademik ortamlarda verilmektedir. Irak’ın 2003 yılındaki işgali ve 2011 yılının başında başlayan Arap baharı gibi iltica ve göç faaliyetlerini tetikleyen gelişmelerin sahnesi olan Arap Dünyasında bulunan üniversitelerde henüz toplum çevirmenliği eğitimi profesyonel düzeyde verilmemektedir. Bu makalemi Arapça olarak yazmak suretiyle Arap akademisyenlerin dikkatini bu çeviri türüne çekmeyi, üç yıldır İstanbul 29 Mayıs Üniversitemizde verdiğim toplum çevirmenliği dersinden edindiğim tecrübeyi aktarmayı ve uluslararası kuruluşlarda bizzat binlerce sığınmacıya sunduğum toplum çevirmenliği hizmetinin bana kazandırdığı fiili tecrübeyi mütercim tercümanlık öğrencilerine kazandırmayı hedeflemekteyim.
Keywords
The Rationale, Method and Application of Community Interpreting in Academic Programs
Abstract
Today, millions of people are forced to leave their country and settle in other countries for diverse reasons. These people need someone to act as a cultural mediator in order to understand the language and culture of the new countries they have settled in, so as to integrate into these new societies. The interpreting service that is rendered to solve this communication problem of people who cannot communicate with the society they live in because they do not know the language of the society and therefore have difficulty in accessing the services provided by the community institutions is called community interpreting. Although the history of this type of interpreting goes back to the history of the immigration activities that people have displayed since ancient times, it was only commenced to be called "Community Interpreting" and to be regarded as a different type of interpreting in the early 1980s. The main issues that distinguish community interpreting from other types of interpretation and which require interpreters who are willing to practice this type of interpreting to attend a special training are primarily the fact that one of the parties benefiting from the interpretation service is in a stronger position than the other, secondly having a large gap between the language levels used by the various parties, thirdly the fact that community interpreting may cause psychological trauma for interpreters due to the tragic stories it sometimes contains, and lastly, the fact that decision to be taken by the party in a stronger position as a result of the interpreting process can be of vital importance for the other party. In countries with large numbers of immigrants, refugees and members of language minorities, especially in Canada, Australia and the USA, "community interpreting" education has been given in academic settings for more than 20 years. In fact, the Arab world is in dire need of academic programs in the field of community interpreting, because the Arab world is a scene of developments that trigger asylum and migration activities such as the 2003 invasion of Iraq and the Arab Spring that started in early 2011. It is worth noting that the Arab world's need for community interpreting services existed even before the events of the Arab Spring and before the invasion of Iraq. The Kingdom of Saudi Arabia, for instance, is visited every year by millions of pilgrims who speak many different languages and require community interpreting services. On the other hand, half of the population of the Gulf Cooperation Council states, for example, are foreigners, who speak different foreign languages and are also in need of community interpreting services. Here, it is necessary to mention the many linguistic minorities that inhabit the Arab world, such as Turkmen, Kurds, Chaldeans, Amazighs, Assyrians, and Syriacs, as the populations affiliated with these minorities, especially the elderly, need community interpreting services. In this context, we conducted a study in this article on the academic plans of ten large Arab universities, and we concluded that community interpreting did not have a place worthy of its importance in these plans. In fact, there are university courses whose subjects are directly related to community interpreting, such as “legal translation”, “medical translation” and “conference and court translation”. However, the lack of an independent university course dealing with community interpreting must be considered a deficiency in these plans. By writing this article in Arabic, I aim to attract the attention of Arab academics to this type of interpretation and to convey the experience I have gained from the community interpreting course I have given at Istanbul 29 Mayis University for three years. Moreover, the aim is to convey the practical experience that I acquired from working in international organizations where I rendered the community interpreting service to thousands of asylum seekers. In this article, we argue that community interpreting education, which we believe should be included in academic programs, should consist of two parts, theoretical and practical. In the theoretical part, the education should be provided under the titles such as the definition of community interpreting, its history, what names are given to it, the scope of its fields of activity, the institutions most in need of its services, and its code of ethics. As for the practical part of the program, we divided it into two parts, the first is the classroom applications section, and the second is the home applications section. Consequently, we followed that by explaining in detail the methods we suggest for each of these two sections, which are methods based on language immersion exercises using the materials available on the Internet.
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