Sunday, December 10, 2023

Human Rights Day and Zamenhof Day posters in Indian languages

Source: Esperanto
Por UN
December 10, 2023 is the 75th anniversary of the Universal Declaration of Human Rights (UDHR). Five days later, December 15, is Zamenhof Day, which celebrates the birth anniversary of the founder of Esperanto, L. L. Zamenhof. This year, the Universal Esperanto Association (UEA) has linked the two in a campaign, Digno, Libereco kaj Justeco por ĉiuj homoj kaj ĉiuj lingvoj ("Dignity, Freedom and Justice for all people and all languages").

As UEA notes in the English translation of its message (PDF), "Respect for human rights was specifically written into the UEA’s Constitution even before the formal establishment of the Declaration." Esperanto Por UN, an Esperanto-language support organisation for the United Nations, has also designed a poster as part of this campaign. Humphrey Tonkin, Renato Corsetti, and Rafael Lima have coordinated the campaign.

Esperantists (and friends of Esperanto!) in India collaborated to rapidly produce the poster in eight languages: Bengali, Hindi, Kannada, Malayalam, Odia, Punjabi, Tamil, and Telugu. Earlier in 2023, we had blogged about a similar collaboration on colourful posters for the International Mother Language Day (IMLD).

A big Dankon! to friends in Hyderabad, Pune, and Shillong, and at Dialogo, the Esperanto-Klubo at Azim Premji University, for the translations! We hope the campaign will further underline UEA's message that, "Full human rights include linguistic human rights, which should form a basis for reciprocal respect and cooperation."

The message and the posters have been translated into several languages and are archived here. And here are the Esperanto original, and the translations by the Indian group:

Esperanto. Source:
Esperanto Por UN
Tr: Sajal Dey
Tr: S S Pradhan

Malayalam. Tr:
Mehajabin Nargees MP

Tr: Amalendu Jyotishi

Punjabi. Tr:
Harjinder Singh Laltu

Tr. P. Arul Nehru

Telugu. Tr:
Kotha Naga Siva Kumar

Tr: Nazrul Haque


Wednesday, November 29, 2023

Multilingualism on Constitution Day

The Preamble
Source: Wikipedia
November 26th is Constitution Day in India, commemorating the day in 1949 when the Constituent Assembly formally adopted the Constitution of India. In 2023, three welcome language-related items caught the eye. The first was a speech made by the Indian President, Droupadi Murmu. The second, the launch of a bilingual edition of the Constitution. The third was the publication of a multilingual e-book of landmark decisions of India's Supreme Court.

First, speaking on the occasion (PDF), President Murmu noted that cost is the most significant barrier in making justice accessible to all. However, she went on to add,

Then, there are other barriers too. For example, language, which is beyond the comprehension of a majority of citizens. I feel reassured by the recent steps taken by the Supreme Court to make the verdicts available in various Indian languages. The live webcast of court proceedings too will go a long way in making citizens true stakeholders of the judicial system.

Second, Constitution Day saw the launch of what news reports called a "diglot" (i. e., bilingual) edition of the Constitution – in English and Manipuri. This edition is in the Meetei Mayek script; the previous edition (2019; PDF) was in the Bengali script. (Oddly, the Constitution has been translated into only a few of the 22 Official Languages of India! Evidently, law students from all other languages rely on these translations or on summaries in their own languages.)

Third, connecting to the President's call, Constitution Day saw the translations of an e-book, Illustrated Cases of the Supreme Court of India, into Bengali, Hindi, Malayalam, Marathi, and Urdu (all PDFs). The book, first published in English in 2018, aims "to democratize access to legal information. It attempts to ensure that the understanding of the landmark decisions are accessible to a broader audience, breaking down language barriers."

The Hindi translation
Source: Manupatra
The language of the English version and its Hindi translation are indeed accessible. For each case, the document presents the facts, questions of law, and the decision. The Hindi translation uses a familiar Hindustani – including Urdu words, rather than only a difficult Sanskrit-derived vocabulary. Further, with relatively unfamiliar Hindi legal terms, the authors have often included the English equivalent in parenthesis. This lays the groundwork for developing a widely available “legal discourse” in our languages. See, for example, the 2012 case related to Right to Education, “Society for Unaided Private Schools of Rajasthan vs. Union of India” (p. 134), and its Hindi version (p. 154).

The infographics in the book are colourful, uncluttered, and informative. All these under-200-page e-books are freely downloadable from Manupatra Academy. One hopes that this book will soon be available (at least!) in all of the country’s official languages.

Laudable initiatives like these are necessary in a multilingual democracy like ours. It should be added that they are useful not only for legal activists and NGOs. Such material is very useful in India’s education system too, where there are deep inequalities: some groups and regions get a good education; many do not. In secondary schools and colleges such high quality, accessible summaries can supplement translations of the original documents. The educational use of such material will facilitate critical engagement with complex arguments. But that is a theme for another post!

Meanwhile, the publication of such accessible summaries in multiple languages is a welcome development. As President Murmu noted, “The cause of justice is best served by making it accessible for all. This also strengthens equality.”

(This post also appears in the section "Faculty Perspectives" on the Azim Premji University website.)

Wednesday, November 1, 2023

Orwell's 1984 -- 75 years later

Nineteen Eighty-Four
in Esperanto (Tr. Donald
Broadribb), 2012
On 27 October 2023, I gave a talk on the novel Nineteen Eighty-Four (1984) by George Orwell (1903-1950). (The novel was finished in December 1948 but published only in June 1949.) The online presentation was at the weekly session of the joint meeting of the London Esperanto Club and La Verda Stelo, the Antwerp Esperanto club. You can watch the talk on the London Esperanto Club's YouTube channel: "Mil naŭcent okdek kvar : 75 jarojn poste" ("Nineteen Eighty-Four : 75 years later").

But how to present a book as famous as this?! This dystopian classic is already in several lists of "100 best novels" -- from Time and Le Monde, to BBC, and Modern Library. It is the third most frequently borrowed book in the New York Public Library! There are dozens of editions and translations (about 70!) of the novel. To say nothing of the many adaptations in radio, theater, television, film, and comic books. And on this one book there are articles in 93 Wikipedias!

Our strategy was to present first, the author; second, the plot of the novel; third, a bit about the world of 1984 -- the "storyverse"; and fourth, some important themes of the novel to understand its current relevance.
Orwell in 1943.
Source: Wikipedia
From Orwell's life we sifted through some facts to show that, in sum, here was a man who strongly hated imperialism, colonialism, and dictatorship; who was almost "obsessive" about poverty, a life of misery, and social inequality; and who passionately supported freedom, justice, and "common decency". Also important for us Esperantists is the fact that his aunt Nellie Limouzin lived in Paris with her partner (and later husband), Eugène Lanti, the founder of World Anational Association -- SAT! This introduction to Esperanto apparently played a role in the creation of Newspeak in 1984.

The 70 (!) or so listeners needed reminding about the plot (alert: including spoilers!) because most of them had read the novel ages ago -- often only during their school years! They only vaguely remembered the contents. Here, for example, is the sad, final paragraph of the novel:

He gazed up at the enormous face. Forty years It had taken him to learn what kind of smile was hidden beneath the dark moustache. O cruel, needless misunderstanding! O stubborn, self-willed exile from the loving breast! Two gin-scented tears trickled down the sides of his nose. But it was all right, everything was all right, the struggle was finished. He had won the victory over himself. He loved Big Brother. (p. 209)

From the film 1984 (1984). Source: IMDB
But the audience knew quite well several of the key words from the novel! The mysterious, menacing "Big Brother" who is "WATCHING YOU". His "Thought Police" with its mass surveillance to catch "thought crimes". The "re-education" of these "thought criminals". And the "doublethink" that makes possible the Party's three slogans -- always in capitals:




Here's the mind-bending definition of doublethink:

Doublethink means the power of holding two contradictory beliefs in one's mind simultaneously, and accepting both of them.... To tell deliberate lies while genuinely believing in them, to forget any fact that has become inconvenient, and then, when it becomes necessary again, to draw it back from oblivion for just so long as it is needed.... Even in using the word doublethink it is necessary to exercise doublethink. For by using the word one admits that one is tampering with reality; by a fresh act of doublethink one erases this knowledge; and so on indefinitely, with the lie always one leap ahead of the truth. (p. 149)

Perpetual war: Here are the
"superpowers" in 1984. Source: Wikipedia
And so we turned to some of the main themes of the novel:
  • Extreme nationalism - "Two Minutes of Hate" against the current enemy
  • Poverty and inequality - "In the long run, a hierarchical society was only possible on a basis of poverty and ignorance." (p. 133)
  • Perpetual war - "War is a way of shattering to pieces, or pouring into the stratosphere, or sinking in the depths of the sea, materials which might otherwise be used to make the masses too comfortable, and hence, in the long run, too intelligent." (p. 133)
  • Changeable history - "All history was a palimpsest, scraped clean and reinscribed exactly as often as was necessary." (p. 28)
  • Surveillance - "There was of course no way of knowing whether you were being watched at any given moment." (p. 2)
  • Censorship – “Withers, however, was already an unperson. He did not exist: he had never existed.” (p. 31)
  • The future - "If you want a picture of the future, imagine a boot stamping on a human face -- for ever." (p. 188)
And we also talked about Newspeak, the language that makes this kind of world possible. This is Syme, a "comrade" of the protagonist Winston Smith, and a collaborator on the "Eleventh Edition" of Newspeak Dictionary:
We're getting the language into its final shape -- the shape it's going to have when nobody speaks anything else. When we've finished with it, people like you will have to learn it all over again. You think, I dare say, that our chief job is inventing new words. But not a bit of it! We're destroying words -- scores of them, hundreds of them, every day. We're cutting the language down to the bone. The Eleventh Edition won't contain a single word that will become obsolete before the year 2050. (p. 35)
And here is the influence of the Esperanto-speaking Parisian relatives (Nellie and Lanti):
Take "good", for instance. If you have a word like "good", what need is there for a word like "bad"? "Ungood" will do just as well -- better, because it's an exact opposite, which the other is not. Or again, if you want a stronger version of "good", what sense is there in having a whole string of vague useless words like "excellent" and "splendid" and all the rest of them? "Plusgood" covers the meaning, or " doubleplusgood" if you want something stronger still. (p. 35) 

In the lively discussion after the talk, a friend pointed out that Newspeak owed as much, in fact, to Basic English -- that simplified, basic form of the English language. Orwell strongly supported Basic English, but was also fully aware of its potential to limit the scope of thought.

As Syme declares darkly, “It is beautiful to destroy words.” (p. 38)

Wednesday, August 9, 2023

Vanishing Voices

Quechua woman and child,
Andes, Peru
The International Day of the World's Indigenous Peoples is the 9th of August. A version of this post also appears in the August 2023 issue of the Azim Premji University newsletter Forests of Life.

The Esperanto version of the essay is called "Made-to-disappear voices" ("Malaperigataj voĉoj"). The Esperanto title makes clear that these Indigenous languages are not vanishing  "voluntarily" - they are being made to disappear! Read on....

Imagine that you speak the following languages:

• You can have 13 consonants in a row! The Salishian language Nuxalk (pron. nuhalk), spoken in British Columbia in Canada, has the word clhp'xwlhtlhplhhskwts', which means "then he had had in his possession a bunchberry plant". Do tell us: how do you pronounce that word?! ("Nuxalk", Wikipedia)

• You don't say "my left arm". Instead, you say "my north / south / east / or west arm", depending on your actual orientation! Speakers Warlpiri in Central Australia use the cardinal directions; an absolute frame of reference. (Levinson and Wilkins, 2006)

• You must use one of 10 genders! The Yuchi in Oklahoma, USA, use "six [genders] for Yuchi people (depending on kinship relationships to the speaker), one for non-Yuchis and animals, and three for inanimate objects (horizontal, vertical and round )"! (The Guardian, 2008)

Those are just three of the strange and wonderful (for me!) world-descriptions from the approximately 7000 languages ​​of the world. And these are vanishing voices - we are making these Indigenous languages disappear! This article explores why this is happening, what we are losing, and one definite "must-do".

Half of the world speaks
these 25 languages.

Half of the world speaks one of 25 major languages: Mandarin Chinese, English, Spanish, Hindi, Bengali.... The other 50% speak all the other 6975 or so languages! So, there are a lot of small languages in the world. For example, Aiton (1500 speakers), Muot (930), Zangskari (12,000) - all three are Indigenous languages ​​from India. (Do also remember that we only have approximate numbers for many Indigenous languages - they just aren't important enough!)

All over the world, these small languages ​​have been in contact with the larger ones around them. However, historically, rarely has this contact been peaceful. Speakers of big languages ​​have come with modern weapons in search of slaves, natural resources, and land. Indigenous peoples who survived (many, many were killed) have had to abandon their language and culture (along with their land). This continues. Their children are forbidden to speak their languages ​​in school, and the government and the courts do not speak their languages ​​either. With no alternative, speakers of Indigenous languages shift to dominant languages. This is why the shift is not "voluntary". It is no wonder that of the 424 languages ​​spoken in India (according to Ethnologue), 131 are "Endangered", that is, "it is no longer the norm for children to learn and use this language".

Places of high biodiversity are also
places of high linguistic diversity.
What do we lose when we lose a language? As our initial examples show, each language is a unique way of looking at the world. But here's another thing: look at the places of high biodiversity in the world; for example, Papua New Guinea (839), Indonesia (704), Arunachal Pradesh (90). The figures in parentheses are the number of languages ​​spoken there. Biodiversity diversity correlates with linguistic diversity! The biocultural link is that the knowledge to sustainably take care of this biodiversity is encoded in these Indigenous languages. So, even for purely "selfish" reasons, the world must ensure that Indigenous languages ​​flourish.

It's also an ethical question, is it not? Linguistic human rights are as important as other rights. And the freedom to practice one's own culture includes its languages. Plus it is also about education. Tons of research (as well as common sense!) tells us that children learn best in the language they know best. Depriving a child of that is cognitive violence! For society, the cost is twofold. One, repeated years, dropping out of school, and low economic productivity - a massive waste of resources! And two, poorly prepared citizens for democratic participation - perhaps an even more serious cost!

So what should we do? Many things need to be done, but clearly education has to be one of our starting points. Bringing mother tongues ​​into education will make all education more effective. This will revitalize Indigenous languages ​​as languages ​​of modern knowledge. Meanwhile, their speakers will continue to take pride in their cultural heritage. However, in addition to learning in their own languages, children also need high-quality teaching in the other languages ​​they need to know - the regional language and English, for example. This idea is at the core of Mother-Tongue Based Multilingual Education (Mohanty et al., 2009).

In itself, that proposal is not enough. The rights of Indigenous peoples need to be strengthened in many other domains as well. But whatever strategy society adopts, education should be among its main components. Only then will there be generations who will continue to marvel at these diverse ways of being human!


Levinson, S. C. and Wilkins, D. P. (eds.) 2006. Grammars of Space: Explorations in Cognitive Diversity. Cambridge.

Mohanty, A. K., Panda, M., Phillipson, R., Skutnabb-Kangas, T. (eds.) 2009. Multilingual Education for Social Justice: Globalising the Local. Hyderabad: Orient BlackSwan.

The Guardian, “Peter K Austin's top 10 endangered languages”. 27 August.

Wikipedia. “Nuxalk”.

Saturday, February 18, 2023

International Mother Language Day Posters

UEA IMLD 2023 poster.
Designed by Stefano Keller.
Tr. A. Giridhar Rao.
February 21st is International Mother Language Day (IMLD). Universala Esperanto Association (UEA) produces a poster every year to mark the event. Stefano Keller in Geneva designed this year's colourful poster. For several years now, Renato Corsetti in London has been getting Esperantists to translate the text of the poster into various languages. Posters from previous years are archived on the multilingual website Linguistic Rights.

This year too, Esperantists (and friends of Esperanto!) in India and Kenya produced texts in several languages. Rafael Lima in New York rapidly incorporated the text into Stefano's poster. Here is a gallery of those posters in Assamese, Bengali, English, Esperanto, Gujarati, Hindi, Kannada, Luo, Malayalam, Marathi, Odia, Punjabi, Sanskrit, Swahili, Tamil, and Telugu!

UEA IMLD 2023 poster in Assamese.
Designed by Stefano Keller.
Tr. Nazrul Haque

UEA IMLD 2023 poster in Bengali.
Designed by Stefano Keller.
Tr. Sajal Dey.

UEA IMLD 2023 poster in Esperanto.
Designed by Stefano Keller.

UEA IMLD 2023 poster in Gujarati.
Designed by Stefano Keller.
Tr. Himanshu Upadhyaya.

UEA IMLD 2023 poster in Hindi.
Designed by Stefano Keller.
Tr. Harjinder Singh Laltu.

UEA IMLD 2023 poster in Kannada.
Designed by Stefano Keller.
Tr. S S Pradhan.

UEA IMLD 2023 poster in Luo.
Designed by Stefano Keller.
Tr. Abado Jack Mtulla, Abado Joseph Mtulla.

UEA IMLD 2023 poster in Malayalam.
Designed by Stefano Keller.
Tr. Anand Kurien.

UEA IMLD 2023 poster in Marathi.
Designed by Stefano Keller.
Tr. Omkar Devlekar.

UEA IMLD 2023 poster in Odia.
Designed by Stefano Keller.
Tr. Amalendu Jyotishi.

UEA IMLD 2023 poster in Punjabi.
Designed by Stefano Keller.
Tr. Harjinder Singh Laltu.

UEA IMLD 2023 poster in Sanskrit.
Designed by Stefano Keller.
Tr. P V Ranganayakulu.

UEA IMLD 2023 poster in Swahili.
Designed by Stefano Keller.
Tr. Abado Jack Mtulla.

UEA IMLD 2023 poster in Tamil.
Designed by Stefano Keller.
Tr. P. Arul Nehru.

UEA IMLD 2023 poster in Telugu.
Designed by Stefano Keller.
Tr. P V Ranganayakulu.

Thursday, August 27, 2020

Multilingual education in India: tasks and challenges

"Multilingual education in India: tasks and challenges" was the (online) talk I gave on 22 August at the London Esperanto Club (in Esperanto). Some 60 Esperantists from around the world logged in. The 30-minute talk followed by an hour's conversation with the audience is available here on YouTube. Do listen to some of it if you want to hear Esperanto spoken more or less as an everyday (second) language! :-) Absorbing as the discussion was, in this post, already too long, I will limit myself to a report on my talk.

The talk began by setting the context of Azim Premji University's social purpose and engagement with school education in India. We then launched into the National Education Policy 2020 (NEP 2020 [PDF]) -- more precisely, to this recommendation:

Wherever possible, the medium of instruction until at least Grade 5, but preferably till Grade 8 and beyond, will be the home language / mother-tongue / local language. Thereafter, the home / local language shall continue to be taught as a language wherever possible. This will be followed by both public and private schools. (Para 4.9, p. 12)

However, before looking at the recommendation more closely, I said that the urgent task at hand during the pandemic was to reopen schools. This has to be done safely. Governments and NGOs like Azim Premji Foundation are putting together guidelines and resources for this. The educational needs of the most vulnerable learners -- Dalits and Adivasis; the nutritional needs of growing children being met through the mid-day meal scheme; the rising incidence of child labour; and especially for girls, early marriages -- these are all aspects of that urgency. The longer the school remains closed, the greater the number of children who will never return to school.

We then came back to the mother-tongue education recommendation in NEP 2020. We noted the difficulty of specifying the mother tongue. Bhojpuri is a case in point. Although it has 51 million native speakers, it is listed (PDF) in the Indian census 2011 as one of the 56 "mother tongues" under Hindi -- as part of the "Hindi belt". Thus, if a Bhojpuri child is being taught in Hindi, it is misleading to claim that the child is being educated in their mother tongue. In operationalizing the policy, the compound "home language / mother-tongue / local language" will need a more nuanced approach.

A second difficulty with the NEP 2020 recommendation is the last sentence in the part cited above: "This will be followed by both public [that is, free] and private [fee-paying] schools." Now, the profit-model of private schools in India crucially depends on English-medium teaching: it is their USP! No wonder, then, that this recommendation has come in for some severe criticism from this vocal and influential lobby. See some of the links in the initial part of this sensible article by Shoaib Daniyal, "Why is India obsessed with English-medium education -- when it goes against scientific consensus?" How policymakers will get this lobby to the table remains to be seen. There may be possibilities in the promise of bilingual education that is mentioned later in the talk.

Fortunately for the private-school lobby, NEP 2020 itself provides several "escape routes"! In the passage cited above, "wherever possible" occurs twice; the 60-page document offers many such "opt-outs, modifications, alternatives, claw-backs" -- as Tove Skutnabb-Kangas has called them. Instead of framing the issue as a matter of linguistic rights, the document presents it as a desirable. Thereby, those reluctant to implement the recommendations will find it easy to not act.

A third battle front for the NEP 2020 recommendation is the fact that in several states the public school system itself is switching to English as medium of instruction! Karnataka has identified a thousand government schools where English-medium education is being given. Neighbouring Telangana is currently training nearly 2000 elementary school teachers to teach in English. These states have adopted English in order to counter the "outflow" of children from regional-language medium government schools to English-medium private schools.

It is too early to say whether the project has worked, but now that government schools themselves are offering English-medium education, parents have started to pull their children out of private schools, and admit them into public schools. The current pandemic, in which millions have lost their livelihoods, has made this option even more attractive. To that extent, one might say that the project is successful.

As I noted in the talk, this third difficulty has shown up a certain incoherence between the NEP 2020 recommendation and the state governments' language policies. This has begun to be noticed elsewhere too as the title of this article indicates: "Will the NEP Throw a Spanner in Jagan Reddy's Plans for English-Medium Education?" What then might be the way forward?

One possible solution seems to be to develop various models of bilingual education. By this, NEP 2020 means English and a regional language. The document mentions bilingual education at several places. For example here:

Students whose medium of instruction is the local / home language will begin to learn science and mathematics bilingually in Grade 6 so that by the end of Grade 9 they can speak about science and other subjects both in their home language and English. In this regard, all efforts will be made in preparing high-quality bilingual textbooks and teaching-learning materials. (Para 4.12, p. 12-13)
If that is indeed the aim, then the extensive English-training programmes that some states are currently undertaking can be seen as preparatory capacity-building for a transition to bilingual education. As the document notes, a great deal of material will need to be developed. In fact, NEP 2020 recommends the setting up of an "Indian Institute of Translation and Interpretation" (IITI) (Para 22.11, p. 53). The availability of such "high-quality" material might prove to be attractive to the private-school system -- including for-profit educational start-ups -- as well.

The bilingual material will need to be both "from-below" (school textbooks and supplementary material for students) as well as "from-above" (teacher training material and university-level material). For decades, governments as well as NGOs have sporadically prepared bilingual material, often for Adivasi children -- that is, bilingual textbooks in the regional language and an Indigenous language. The main reason for these projects not scaling up is lack of sustained state and institutional support: they depended crucially on individual activists and sympathetic officials in the education bureaucracy. The Odisha project (about which I have blogged before) is one of the few with some sustained government support. Perhaps with an IITI that gap will be closed.

Meanwhile, in the sphere of higher education -- the "from-above" as I called it -- the talk gave two examples of intiatives already underway. The first is the "Translations Initiative" (TI) at Azim Premji University. A major objective of TI is to make all the readings of the various programmes of the university available (initially at least) in Hindi and Kannada as well. This will enable access to higher education to a much larger pool of students than only those proficient in English. Simultaneously, TI is organizing "seminars in Indian languages on subjects related to school education in collaboration with different Universities across India".

In alignment with TI is the second initiative that I mentioned in my talk: the National Translation Mission (NTM). I have blogged recently about its work of translating "knowledge texts" into all of India's 22 Official Languages. Hopefully, these initiatives -- those from-below and those from-above -- will together create a sustainable ecosystem for multilingual education in India.

Zooming out, the talk located the 60-page NEP 2020 in the context of a federal democracy: consultation, collaboration, and consent are necessary. And these have to be between multiple stakeholders: central government, state governments, and non-governmental agencies. Further, in the Indian constitution, education is in the Concurrent List -- states too can legislate on the subject. In such a political structure, a readiness to dialogue becomes that much more important.

Finally, the talk acknowledged that the road ahead was long, the challenges would need much work, and the task by its very nature was transgenerational. But without persistence, there would be no way to see the optimism that the Urdu poet Faiz Ahmad Faiz holds out to us:

"It is but a night" by Faiz

The heart is not without hope
It has only not tasted success
Yes, the night of sorrow is long
But it is but a night.

Monday, August 10, 2020

NEP 2020, NTM, and Indian Languages in Higher Education

Language region maps of India. Source: (Filpro / CC BY-SA)


The National Education Policy 2020 (NEP 2020) (PDF) makes several recommendations for education in Indian languages. The 60-page document's recommendations for languages in school education are being discussed quite a lot in the media. In the English media, "Why is India obsessed with English-medium education – when it goes against scientific consensus?", by Shoaib Daniyal, is a sensible look at the current debate, and points to several studies worldwide to make its arguments.

However, this post is about the National Translation Mission (NTM), which is already addressing several of the Policy's recommendations for Higher Education Institutes (HEIs). The Policy observes:

22.7. For languages to remain relevant and vibrant, there must be a steady stream of high-quality learning and print materials in these languages – including textbooks, workbooks, videos, plays, poems, novels, magazines etc. Languages must also have consistent official updates to their vocabularies and dictionaries, widely disseminated so that the most current issues and concepts can be effectively discussed in these languages. Enabling such learning materials, print materials, and translations of important materials from world languages, and constantly updating vocabularies has to become a national priority. (pp. 52-53)

NTM is seriously engaging with a part of this "national priority". Here is a list of the 69 "chief domains" in which NTM has identified "knowledge texts". As their website notes: "All prescribed text books, reference books and articles that are considered foundational in any discipline of college / university education are included for translation. Specific attention is given to the disciplines of Natural Sciences and Social Sciences." The result is a list that currently ranges, alphabetically, from "Adult / Continuing Education" and "Anthropology", through "Linguistics" and "Management", to "Women's Studies" and "Zoology (General)".

To create a network of translators for such a massive project, NTM has been conducting regular Translator Education programmes – currently on hold because of COVID-19.  Here is what their Translator Education page says:

Translator Education Programme of NTM primarily aims to orient the translator towards the translation of knowledge texts. It also offers academic support to those who are willing to take up translation as their profession. It orients translators about the history and tradition of translation in India, problems and challenges in knowledge text translation in Indian Languages and how to use translation tools such as dictionaries, glossaries and thesaurus. It also intends to prepare versatile and efficient professional translators. To achieve the said goal, NTM conducts events like Workshops, Orientation Programmes and Seminars. Translation Today (NTM′s biannual journal), Handbook for Translators, AV materials produced by NTM Media and NTM′s Course Materials would act as apparatus in educating translators.
Thus, NTM is already performing some of the functions envisaged in NEP 2020 for the "proposed Indian Institute of Translation and Interpretation" (p. 53).

Nor is all this somewhere in the future! Here is NTM's 2018-2019 Catalogue of 63 translations already published and available – in India's 22 Official Languages! A few examples of what is already available in their catalogue:

And here's a list of "Shortlisted Books for Translation". There are many more fascinating details: see NTM's Detailed Project Report. Further, appropriately enough for a project addressing India's multilingualism, the NTM website is available not only in English, but in all the other 22 Official Languages as well!

On a smaller scale, such systematic translation projects are going on in other places as well – at Azim Premji University, for example. As details become available, we will blog about those too.

However, as this post shows, there is much to learn from this National Translation Mission project to keep our languages "relevant and vibrant".