E. Paia Su’a Palmer and Dr. Eric Eliason, English
My lexicographic project involving the production of a Samoan-English glossary for LDS vernacular had a strategy flaw which was not evident until I was into the project. Accordingly, I have made necessary design modification. The first two of the four phases which I originally proposed consisted of distilling from available translated Church literature and scriptural texts a reasonably comprehensive English list with Samoan translations. I augmented the literature research with ethnographic observation and survey of the LDS Samoan speech community in Utah, specifically members of the Heritage, Sauniatu, Mapusaga, and Vaiola Wards in Salt Lake City. The aim for a comprehensive master English list proved to be too ambitious. The translated literature is extensive and LDS vernacular is so broad and dynamic, it cannot be contained into a simple project; certainly not a 9-month one! My current list consists of 1600 terms and phrases gathered from the ethnographic experience, a Korean version of The LDS International Glossary for Translators Adapters and Other Intercultural Communicators, and a fraction of the translated material.
I was confronted by the immensity of LDS vernacular when it became necessary to classify my list into three categories relating to: 1) unique LDS Church programs, e.g., Mia Maid, stake; 2) LDS gospel doctrines and teachings, e.g., endowment, exaltation; 3) the modern, global socioeconomic characteristics and implications of the English cultural context. I had not anticipated having to address this latter category. But I soon found it would be impossible for the speech community to appreciate completely what is entailed in the other two categories without the latter. An ethnographic observation illustrates the necessity for attention to this category. The Bishop of a Samoan ward in Salt Lake City warned and counseled fellow members regarding the accessibility of pornographic material via the Internet. In trying to bridge the cultural gap from English to Samoan, his remarks were abundantly punctuated with tulou, uneconomical phrases, and lexical code-switching. The tulou is the Samoan term used to effect deference and pardon for possible offense.2 There is no Samoan equivalent for pornography and each reference to it must be described as “indecent books, pictures, videos, movies, magazines,” etc. Lacking a Samoan term for Internet, the bishop resorted to code-switching. In the English context this particular subject is linguistically accommodated; in Samoan it is difficult. Clearly, the teachings of the Church reflect the cultural packaging of English and is a significant linguistic concern when dealing with other languages.
The end product I envisioned at the outset of this project was a simple and handy reference consisting of several hundred English LDS terms with their Samoan equivalents. Whereas that is feasible and handy, I now realize it would be deficient and of limited utility. More significant linguistic concern and interest resulting from this project has since directed my attention to an approach that will result in a series of smaller, but more practical glossaries. By focusing on specific LDS programs or areas and corresponding literature , e.g., material addressing youth needs, the task will be more thorough and manageable. Later, a more comprehensive compilation can benefit from the work expended on the smaller glossaries. As a one-person effort, I expect that this series of glossaries, and perhaps a general work, will require several years in production. Regular editing can thereafter keep them current.
No lexicographic product exists which addresses the need in the LDS Samoan speech community. Perhaps, Samoan LDS vernacular is immature. It has not had the seasoning which only occurs with use over time. Yet, the literature generated from translations can be as formidable as a foreign language without vigilant study of the lexicon being generated. English derived cognates and Samoan forms of new and different concepts do not necessarily facilitate communication. New terms and phrases must be created where the existing lexicon is inadequate, but without consulting the original English source, readers do not always understand them. An example is the phrase ata faatino used in the Family Home Evening Resource Book. None of the Samoans queried for this project recognized it as the translation of drama. Additionally, even when the phrase clearly describes the referent as in tafao faamasani (to pass recreational time getting acquainted), the concept, i.e., dating, is foreign enough to elude understanding for some people. In short, not only are many concepts new, so is the terminology used to designate them.
Another lexical challenge stems from Samoan world view. The Samoan group-oriented identity must give way for the individual one which recognizes individual accountability and responsibility. The Samoan language lacks the vocabulary for adequate treatment of this concept. Free agency, self-respect, self-esteem, self-control, self-restraint, discipline, etc. are depicted by descriptive phrases which vary with the speaker, writer, or occasion. Even if these phrases become idiomatic, they are uneconomical and inefficient. Such important concepts require specific terms upon which the nuances and implications of the concept can accumulate. This lexical immaturity resists standardization. In time and with the natural course of daily speech, I expect the speech community will eventually settle upon efficient means of expressing significant concepts. Meanwhile, the extremely high incidence of conversational code-switching and English cognates observed is the immediate response to that need.1
An encouraging note relates to the term for camping, tolauapiga, which appeared in a Sunday bulletin. The English word camp was used simultaneously with tolauapiga in the announcement discussion. Samoans I queried who attend English speaking wards were not familiar with the term, yet it stems from togalauapiga, which Milner explains is an ancient camping practice among Samoan hunters. The point is, there is a lexical resource in old Samoan to learn and exploit.
My objective is to provide a descriptive lexicon as it is generated by translators and speakers which will facilitate the linguistic intercourse. Translated material essentially effects language planning.3 For that material to be effective, the speech community must understand it without having to resort to bilingualism. I suspect the monolingual Samoan is at a disadvantage, not just in regard to the lexicon, but with the English syntax and discourse pattern which crosses over. It is my hope the glossaries will be a gathering place for objective and constructive concern for the LDS Samoan vernacular.
References
- Gumperz, John J., 1982. Discourse Strategies. Melbourne: Cambridge University Press.
- Milner, G. B., 1966. Samoan Dictionary. Auckland: Polynesian Press.
- Oaks, Dallin D., 1998. Linguistics at Work. Orlando: Harcourt Brace College Publishers.
- The Church of Jesus Christ of Latter-day Saints, 1978. LDS International Glossary for Translators Adapters and Other Intercultural Communicators for Korean. SLC.