The Linguist is a languages magazine for professional linguists, translators, interpreters, language professionals, language teachers, trainers, students and academics with articles on translation, interpreting, business, government, technology
Issue link: https://thelinguist.uberflip.com/i/786024
FEATURES than religion, that ensures the survival of this particularly insidious form of child abuse. I also interpret for female refugees now living here in established communities within their own ethnic groups whose cultures condone FGM. They talk about cutters being flown into the UK to cut groups of girls in one fell swoop. Holding back I recently interpreted in a case where the court took the children's passports away from their father. He was furious that his "rights" had been restricted in this way and he wasn't an easy client to interpret for in court, as he was angry and loud. Both he and his wife needed my services, so I initially positioned myself between them in the court room. As the father became increasingly aggressive, I requested the judge's permission to move away from him. The father then accused all of the professionals in the court room (including the judge and myself) of being "racist" and "discriminating" against him. In another case, I interpreted for the father's two wives, who both condoned FGM as a cultural practice. They too had been cut as children and argued that if their daughters were not cut it would bring shame on their family and decrease their future marriage prospects. Tellingly, they said it would also spell financial ruin for the entire family. Faced with such belief systems, it is important not to go outside my remit as an interpreter. For example, when asked by clients what I think about FGM as a European woman, I never offer an opinion. When working across cultural divides such as these, you have to understand that the clients have grown up in entirely different cultures to your own and know no other way of life. PSIs need to be sensitive to the fact that some girls are under intense social and cultural pressure to practise FGM. The cutter may well wield power and influence in their community, and might even be a relative, such as a future mother-in-law. PSIs with openly judgemental attitudes to FGM will lessen the chances of clients reporting the practice to professionals such as health visitors. Sadly, many of my clients are isolated from mainstream British society due to cultural and linguistic barriers; some don't even know that FGM is illegal here – and as their interpreter, it's not for me to tell them. However, if a client confides in me that a particular child is about to be cut, I can breach client confidentiality on the grounds of safeguarding concerns. Other than that, all I can do is interpret for them to the very best of my professional ability. Notes 1 Infibulation involves the complete removal of the clitoris and labia, and sewing up of most of the vulva. It is largely practised in North East Africa in countries such as Somalia and Ethiopia. For writers' biographies for all feature articles, see page 34. WIDESPREAD PRACTICE Arbore girls in Ethiopia, where 74.3% are victims of FGM. Traditionally, Arbore girls are cut when they reach puberty © SHUTTERSTOCK