A translation into the common language, prepared by an interconfessional committee including Vian Talil et al.

The contributors to this collection approach the subject of the translation of cultures from various angles. Translation refers to the rendering of texts from one language into another and the shift between languages under precolonial (retelling/transcreation), colonial (domestication), and postcolonial (multilingual trafficking) conditions.

Mak bilong God em bikpela ki we yu nidim long opim dua long mekim gut long laip na mekim wok ministri stret. Planti manmeri bin traim long mekim wok bilong God long gutpela bel na i no save go longwe long wanem, ol i no luksave olsem em “Yu no inap mekim wok long strong bilong ami o long strong bilong yu yet. Nogat. Strong bilong spirit bilong mi bai i stap wantaim yu, na long dispela strong tasol bai yu mekim wok” [Sekaraia 4:6] Dispela gutpela buk, “Yu mas kisim Mak/anointing” bilong Bisop Dag Heward-Mills bai skulim yu long hau long yu mas kisim mak bilong God! Larim laikim bilong mak bilong God kirap long bel bilong yu insait long dispela buk!

This volume offers a synthetic approach to language variation and language ideologies in multilingual communities. Although the vast majority of the world’s speech communities are multilingual, much of sociolinguistics ignores this internal diversity. This volume fills this gap, investigating social and linguistic dimensions of variation and change in multilingual communities. Drawing on research in a wide range of countries (Canada, USA, South Africa, Australia, Papua New Guinea, Solomon Islands, Vanuatu), it explores: connections between the fields of creolistics, language/dialect contact, and language acquisition; how the study of variation and change, particularly in cases of additive bilingualism, is central to understanding social and linguistic issues in multilingual communities; how changing language ideologies and changing demographics influence language choice and/or language policy, and the pivotal place of multilingualism in enacting social power and authority, and a rich array of new empirical findings on the dynamics of multilingual speech communities.

In Critical Christianity, Courtney Handman analyzes the complex and conflicting forms of sociality that Guhu-Samane Christians of rural Papua New Guinea privilege and celebrate as “the body of Christ.” Within Guhu-Samane churches, processes of denominational schism—long relegated to the secular study of politics or identity—are moments of critique through which Christians constitute themselves and their social worlds. Far from being a practice of individualism, Protestantism offers local people ways to make social groups sacred units of critique. Bible translation, produced by members of the Summer Institute of Linguistics, is a crucial resource for these critical projects of religious formation. From early interaction with German Lutheran missionaries to engagements with the Summer Institute of Linguistics to the contemporary moment of conflict, Handman presents some of the many models of Christian sociality that are debated among Guhu-Samane Christians. Central to the study are Handman's rich analyses of the media through which this critical Christian sociality is practiced, including language, sound, bodily movement, and everyday objects. This original and thought-provoking book is essential reading for students and scholars of anthropology and religious studies.

Em bikpela samting long save long ol liklik samting bilong salvesen na lainim ol ki we bosim niupela laip bilong ol. Ol Ki Samting long ol Niupela Bilip Manmeri em long lukim dispela nid na mekim wanpela strongpela pos bilong niupela Kristen long wokabaut wantaim win long niupela bilip bilong ol.