Challenges and difficulties of translation and interpreting in the migration and refugee crisis in Germany

1 Introduction

Without engaging in the discussion of cultural conflicts that may appear between the host country and the incoming refugees, this article will present an analysis of the role of the interpreter and/or translator in Germany as an essential figure to offer the linguistic help the refugees need as soon as they arrive. These interpreters and translators are often named community interpreters or social interpreters, since they do more than just translate. They build bridges between very different cultures and societies.

For years now, community interpreting has become a discipline with its own traits in its professional practice, in many cases identifying itself with the figure of the cultural mediator or community interpreter. Without this figure, there is no guarantee that the asylum seekers are able to deliver all the required documents correctly and, consequently, get a fair treatment when they seek asylum.

Due to the welcome policies of the German Government throughout the refugee crisis from 2015 to 2016 and to their economic power, many of these movements had and still have Germany as their main destination. Therefore, in 2016, most of the asylum applications were reported in Germany (53%), followed by Italy (9%), Sweden and Austria (7% each). These four countries accounted for 76% of all pending cases in the European Union ([EU] EASO, 2017:20).

In fact, in the year 2017, Germany was hosting 9,70,400 refugees (UNHCR 2018). Therefore, only in 2015, Germany had around 8,90,000 asylum applications (Bamf 2016a).

After the agreement was reached between the European Council and Turkey on 18 March 2016, to stop the flow of irregular migration via Turkey to Europe, the flow decreased, reaching in 2018 the same applications as in 2014.

First, we need to clearly define the definitions of the terms refugee and asylum seekers because they are often confused (Cases and Nieto 2018: 80). An asylum seeker refers to someone who has already requested sanctuary under the Convention, based on a well-founded fear, since returning to his or her country would amount to persecution for reasons of race, religion, nationality, political ideology or membership of a particular social group. As an asylum seeker, he or she retains this status until his or her application is accepted or rejected (UNHCR 1979).

Once the application is accepted, the asylum seeker becomes a refugee.

In recent years, however, this concept has been broadened in cases of forced migration due to wars or natural disasters (and not specifically due to persecution). These groups are considered prima facie refugees, i.e. those who do not need to provide evidence of the reasons for their departure, given that, as recognized by the United Nations High Commissioner for Refugees (UNHCR), “the ability to conduct individual interviews for the recognition of refugee status for all persons who have crossed the border does not exist, and could hardly exist, and is not normally necessary either, since in such circumstances the reason for their flight is generally obvious” (UNHCR 2014).

In this sense, the UNHCR specifies in a note dated 22 October 2013, and updated in October 2014 on the conflict in Syria, that any person fleeing their country is recognized as a “refugee”, a concept that includes very specific profiles (opponents, journalists, etc.). This condition affects a large part of the population: this is the case of children in war zones, women threatened by sexual aggression or married by force, members of religious or ethnic groups, as well as government supporters harassed by rebels. Only those who have committed violent acts are excluded from this provision (UNHCR 2014).

Finally, we should not confuse these two terms with immigrants, also known as “economic migrants”. This term refers to someone who leaves his or her country only for economic reasons to find a better livelihood (Amnesty International 2019).

Since 2014, crisis and armed conflicts have generated a volume of migratory flows comparable with those brought about by World War II but with an important differentiating nuance: its origin. It is no longer a question of movements between European countries, with closer cultures, but movements from countries such as the Middle East and Africa. Therefore, 55% of the refugees worldwide comes from only three countries: South Sudan, Afghanistan and Syria (UNHCR 2017).

Another difference is the composition of these flows, which are mixed. These mixed movements, also called mixed migrations, refer to flows of people travelling together but for different reasons and include asylum seekers, refugees, stateless people, victims of trafficking, unaccompanied or separated children and migrants in an irregular situation.

Van Hear et al. divide these flows into outward and inward or onward movements (2009: 4). While outward movements may be forced, precipitated by life-threatening circumstances, the reason for inward or onward movements may lay in the attempt to find a better future.

They all have a need not only for linguistic but often also for cultural and, in most cases, for social support (UNHCR 2019). Therefore, the role of a translator and/or interpreter goes far beyond just translating words, he or she needs to become a social and community interpreter, also called, cultural mediator, social service interpreter, public service interpreter, cultural interpreter or liaison interpreter (Pöllabauer 2002: 288). In this article, we will use the term community interpreter, since it is the most used term (Mikkelson 1999).

Most of the refugees in Germany come from a completely different culture and therefore need someone to help them understand the social and cultural structure of the host country, in this case Germany, as well as how the government works. This means that, other than in simultaneous and consecutive interpreting, the community translators and interpreters may encounter compromised situations that force them to make decisions about their activity (try to make the refugee feel more comfortable by talking to him or her about different matters, asking question in order to understand what happened, seeing through the trauma of the refugee, etc.). In this way, they become a social agent, assuming the responsibility of maintaining active communication between both parts, with different languages and cultures, and ensuring that it is effective, smoothing out inequalities between them and placing them on the same social level (Santana Falcón 2013).

However, there are two opposing positions between experts when it comes to the role of the interpreter or translator as a community interpreter or mediator. On the one hand, Valero Garcés (2006) and Roy (1992) defend that in the case of a professional, in order to translate the meaning, he or she must interpret the refugee’s ideas and cannot make an impartial translation or interpretation. Therefore, this cannot be considered a faithful translation of the original. On the other hand, Brislin (1987) or Knapp-Potthoff and Knapp (1987: 183) argue that the community interpreter should take on the role of a third element and that, within reason, the interpreter should become a referent for the refugee.

This article will be divided into two distinct blocks: first, we will analyse the linguistic services available for asylum seekers in Germany. Then we will look for the required studies or skills to become an interpreter and/or translator for the Bundesamt für Migration und Flüchtlinge (Bamf), the German Federal Office for Migration and Refugees, with the aim of understanding how this office works as well as to see the quality standards they hold.

2 Linguistic assistance for arriving migrants in Germany

The first thing refugees receive when they arrive in Germany is flyers with information about their rights and obligations on the asylum procedure. These are printed in the following languages: German, Arabic, Albanian, English, Farsi and French (Bamf 2019a).

Here we find the first hurdle. On the one hand, many refugees do not speak any of these languages. On the other hand, and due to long-lasting wars in their home countries, it is not infrequent to find non-literate adults and children. They consequently need a translator and an interpreter at all times while having contact with German authorities, if Germany wants to guarantee a fair treatment and asylum procedure to these refugees.

However, the need for professionals, especially during the crisis of 2015 and 2016, led to the hiring of many untrained people. In fact, in 2017, after the migration flow dropped to the 2014 levels, 2,000 interpreters were dismissed for failing to meet the necessary quality standards – most of them failed to present a C1-German-language certificate. In other cases, a bias was demonstrated, which led Bamf to stop counting on them.

At present about 5,800 interpreters work for the Bamf, though only 620 of them are sworn translators. ^[1]

Therefore, in the event of the arrival in Germany of illiterate refugees or refugees with a mother tongue other than those mentioned above, an interpreter must be available to guide them through all the procedures included in the asylum application process.

The next step is to register all arriving asylum seekers. This is carried out at the so-called personalization infrastructure component (“PIK”) stations by Federal or Land police, staff of the Bamf or by staff of the Länder at the reception facilities, immigration authorities and arrival centres. Here in accordance with the so-called “Dublin Regulation”, whose official name is Regulation (EU) no. 604/2013, they will check whether the applicant is entitled to the asylum claim in Germany.

3 Requirements to become an interpreter/translator for the Bamf

Even though much has been written about the quality of interpretation, like the study by Kalina (2005) or Mikkelson (1996), community interpreters are, if anyone, those professionals who should provide the highest quality translations/interpretations, as they hold the future of their clients in their hands.

This is the reason why we are going to analyse the requirements to become an interpreter/translator for the Bamf as well as the quality parameters and measures the German Government takes to ensure their professionalism. To become an interpreter, the Bamf has published a flyer in German entitled “We are looking for you as an interpreter” (Bamf 2017a).

4 Training received by translators and interpreters of the Bamf

In order to train the interpreters, the Bamf relied during the refugee crisis on the manual developed by UNHCR and the Austrian government in 2015.

In addition, in 2017 and in collaboration with the Bundesverband der Dolmetscher und Übersetzer – Federal Association of Interpreters and Translators (BDÜ), this office has also created seven video seminars.

5 Challenges for the future

In 2015, when the refugee crisis hit Europe, Germany was not prepared to give linguistic and social support to many people who came to this country, fleeing death and devastation. In a restricted time, Germany had to work out a huge asylum system to give the needed support to thousands of people.

Since then, the Federal Office has strengthened their quality standards and in 2017 many changes have been introduced to ensure fairer treatment to asylum seekers. But we must bear in mind that there is still much to be done.

The interpreter must document only his or her knowledge of the German language. We think an attestation of his or her mother tongue’s knowledge should also be required.

In addition to clearing the name of this office after several cases of corruption, such as the one in Bremen ^[2] or in Bingen, ^[3] we believe that, in order to attract professional interpreters, it is a sine qua non condition that they receive a salary commensurate with that of their colleagues.

Another challenge for the Bamf is to ensure that there are two professionals per interview: a first one, the interpreter, to support the applicants in their statements and a second one, the translator, to do a translation in plain sight. This translator should have had no previous contact with the interpreter. This is the only way to ensure translation quality standards in the procedure.

To guarantee the quality in interpreting and translation standards, an effective measure would be to hire professionals as part of the Bamf staff to audit the written interviews randomly. This way, the interpreters would receive feedback of their strengths and weaknesses of their completed interpretation and the Bamf would be able to set quality standards.

At last, we find it is essential that all the interpreters without a specialized bachelor or degree in interpreting and translation assist to the courses organized by the BDÜ on a mandatory basis. Being bilingual does not make you a good interpreter but mastering the interpreting techniques does. Therefore, if the Bamf interpreters do not possess a qualification in these techniques, the visiting of these courses should be compulsory, since they will familiarize themselves with all the needed skills to become a professional interpreter.