Question: What do students finishing senior secondary school get?

Answer: Swaziland General Certificate of Secondary Education

The secondary and high school education system in Swaziland is a five-year programme divided into three years junior secondary and two years senior secondary. There is an external public examination (Junior Certificate) at the end of the junior secondary that learners have to pass to progress to the senior secondary level. The Examination Council of Swaziland (ECOS) administers this examination. <hl> At the end of the senior secondary level, learners sit for a public examination, the Swaziland General Certificate of Secondary Education (SGCSE) and International General Certificate of Secondary Education (IGCSE) which is accredited by the Cambridge International Examination (CIE). <hl> A few schools offer the Advanced Studies (AS) programme in their curriculum.

The secondary and high school education system in Swaziland is a five-year programme divided into three years junior secondary and two years senior secondary. There is an external public examination (Junior Certificate) at the end of the junior secondary that learners have to pass to progress to the senior secondary level. The Examination Council of Swaziland (ECOS) administers this examination. At the end of the senior secondary level, learners sit for a public examination, the <hl> Swaziland General Certificate of Secondary Education <hl> (SGCSE) and International General Certificate of Secondary Education (IGCSE) which is accredited by the Cambridge International Examination (CIE). A few schools offer the Advanced Studies (AS) programme in their curriculum.


Question: What institution does the accreditation for the IGCSE in Swaziland?

The secondary and high school education system in Swaziland is a five-year programme divided into three years junior secondary and two years senior secondary. There is an external public examination (Junior Certificate) at the end of the junior secondary that learners have to pass to progress to the senior secondary level. The Examination Council of Swaziland (ECOS) administers this examination. At the end of the senior secondary level, learners sit for a public examination, the Swaziland General Certificate of Secondary Education (SGCSE) and International General Certificate of Secondary Education (IGCSE) which is accredited by the Cambridge International Examination (CIE). A few schools offer the Advanced Studies (AS) programme in their curriculum.

Answer: Cambridge International Examination

The secondary and high school education system in Swaziland is a five-year programme divided into three years junior secondary and two years senior secondary. There is an external public examination (Junior Certificate) at the end of the junior secondary that learners have to pass to progress to the senior secondary level. The Examination Council of Swaziland (ECOS) administers this examination. <hl> At the end of the senior secondary level, learners sit for a public examination, the Swaziland General Certificate of Secondary Education (SGCSE) and International General Certificate of Secondary Education (IGCSE) which is accredited by the Cambridge International Examination (CIE). <hl> A few schools offer the Advanced Studies (AS) programme in their curriculum.

The secondary and high school education system in Swaziland is a five-year programme divided into three years junior secondary and two years senior secondary. There is an external public examination (Junior Certificate) at the end of the junior secondary that learners have to pass to progress to the senior secondary level. The Examination Council of Swaziland (ECOS) administers this examination. At the end of the senior secondary level, learners sit for a public examination, the Swaziland General Certificate of Secondary Education (SGCSE) and International General Certificate of Secondary Education (IGCSE) which is accredited by the <hl> Cambridge International Examination <hl> (CIE). A few schools offer the Advanced Studies (AS) programme in their curriculum.


Question: The University of Swaziland, Southern Nazarene University, offer higher learning in Swaziland, what is one other University?

The University of Swaziland, Southern African Nazarene University, Swaziland Christian University are the institutions that offer university education in the country. A campus of Limkokwing University of Creative Technology can be found at Sidvwashini, a suburb of the capital Mbabane. There are some teaching and nursing assistant colleges around the country. Ngwane Teacher's College and William Pitcher College are the country's teaching colleges. The Good Shepherd Hospital in Siteki is home to the College for Nursing Assistants.

Answer: Swaziland Christian University

<hl> The University of Swaziland, Southern African Nazarene University, Swaziland Christian University are the institutions that offer university education in the country. <hl> A campus of Limkokwing University of Creative Technology can be found at Sidvwashini, a suburb of the capital Mbabane. There are some teaching and nursing assistant colleges around the country. Ngwane Teacher's College and William Pitcher College are the country's teaching colleges. The Good Shepherd Hospital in Siteki is home to the College for Nursing Assistants.

The University of Swaziland, Southern African Nazarene University, <hl> Swaziland Christian University <hl> are the institutions that offer university education in the country. A campus of Limkokwing University of Creative Technology can be found at Sidvwashini, a suburb of the capital Mbabane. There are some teaching and nursing assistant colleges around the country. Ngwane Teacher's College and William Pitcher College are the country's teaching colleges. The Good Shepherd Hospital in Siteki is home to the College for Nursing Assistants.


Question: Where can one find the Limkoking University of Creative Technology?

Answer: Sidvwashini

The University of Swaziland, Southern African Nazarene University, Swaziland Christian University are the institutions that offer university education in the country. <hl> A campus of Limkokwing University of Creative Technology can be found at Sidvwashini , a suburb of the capital Mbabane. <hl> There are some teaching and nursing assistant colleges around the country. Ngwane Teacher's College and William Pitcher College are the country's teaching colleges. The Good Shepherd Hospital in Siteki is home to the College for Nursing Assistants.

The University of Swaziland, Southern African Nazarene University, Swaziland Christian University are the institutions that offer university education in the country. A campus of Limkokwing University of Creative Technology can be found at <hl> Sidvwashini <hl>, a suburb of the capital Mbabane. There are some teaching and nursing assistant colleges around the country. Ngwane Teacher's College and William Pitcher College are the country's teaching colleges. The Good Shepherd Hospital in Siteki is home to the College for Nursing Assistants.

A campus of Limkokwing University of Creative Technology can be found at <hl> Sidvwashini <hl> , a suburb of the capital Mbabane.


Question: What is the capital of Swaziland?

Answer: Mbabane

The University of Swaziland, Southern African Nazarene University, Swaziland Christian University are the institutions that offer university education in the country. <hl> A campus of Limkokwing University of Creative Technology can be found at Sidvwashini, a suburb of the capital Mbabane . <hl> There are some teaching and nursing assistant colleges around the country. Ngwane Teacher's College and William Pitcher College are the country's teaching colleges. The Good Shepherd Hospital in Siteki is home to the College for Nursing Assistants.

The University of Swaziland, Southern African Nazarene University, Swaziland Christian University are the institutions that offer university education in the country. A campus of Limkokwing University of Creative Technology can be found at Sidvwashini, a suburb of the capital <hl> Mbabane <hl>. There are some teaching and nursing assistant colleges around the country. Ngwane Teacher's College and William Pitcher College are the country's teaching colleges. The Good Shepherd Hospital in Siteki is home to the College for Nursing Assistants.

A campus of Limkokwing University of Creative Technology can be found at Sidvwashini, a suburb of the capital <hl> Mbabane <hl> .


Question: Where in Swaziland is The Good shepherd Hospital?

Answer: Siteki

The University of Swaziland, Southern African Nazarene University, Swaziland Christian University are the institutions that offer university education in the country. A campus of Limkokwing University of Creative Technology can be found at Sidvwashini, a suburb of the capital Mbabane. There are some teaching and nursing assistant colleges around the country. Ngwane Teacher's College and William Pitcher College are the country's teaching colleges. <hl> The Good Shepherd Hospital in Siteki is home to the College for Nursing Assistants. <hl>

The University of Swaziland, Southern African Nazarene University, Swaziland Christian University are the institutions that offer university education in the country. A campus of Limkokwing University of Creative Technology can be found at Sidvwashini, a suburb of the capital Mbabane. There are some teaching and nursing assistant colleges around the country. Ngwane Teacher's College and William Pitcher College are the country's teaching colleges. The Good Shepherd Hospital in <hl> Siteki <hl> is home to the College for Nursing Assistants.


Question: What nursing school does The Good Shepherd Hospital contain?

Answer: College for Nursing Assistants

The University of Swaziland, Southern African Nazarene University, Swaziland Christian University are the institutions that offer university education in the country. A campus of Limkokwing University of Creative Technology can be found at Sidvwashini, a suburb of the capital Mbabane. There are some teaching and nursing assistant colleges around the country. Ngwane Teacher's College and William Pitcher College are the country's teaching colleges. <hl> The Good Shepherd Hospital in Siteki is home to the College for Nursing Assistants . <hl>

The University of Swaziland, Southern African Nazarene University, Swaziland Christian University are the institutions that offer university education in the country. A campus of Limkokwing University of Creative Technology can be found at Sidvwashini, a suburb of the capital Mbabane. There are some teaching and nursing assistant colleges around the country. Ngwane Teacher's College and William Pitcher College are the country's teaching colleges. The Good Shepherd Hospital in Siteki is home to the <hl> College for Nursing Assistants <hl>.

The Good Shepherd Hospital in Siteki is home to the <hl> College for Nursing Assistants <hl> .


Question: Which school is the main location for technical education in Swaziland?

The main centre for technical training in Swaziland is the Swaziland College of Technology which is slated to become a full university. It aims to provide and facilitating high quality training and learning in technology and business studies in collaboration with the Commercial, Industrial and Public Sectors. Other technical and vocational institutions are the Gwamile Vocational and Commercial Training Institute located in Matsapha and the Manzini Industrial and Training Centre (MITC) in Manzini. Other vocational institutions include Nhlangano Agricultural Skills Training Center and Siteki Industrial Training Centre.

Answer: Swaziland College of Technology

<hl> The main centre for technical training in Swaziland is the Swaziland College of Technology which is slated to become a full university. <hl> It aims to provide and facilitating high quality training and learning in technology and business studies in collaboration with the Commercial, Industrial and Public Sectors. Other technical and vocational institutions are the Gwamile Vocational and Commercial Training Institute located in Matsapha and the Manzini Industrial and Training Centre (MITC) in Manzini. Other vocational institutions include Nhlangano Agricultural Skills Training Center and Siteki Industrial Training Centre.

The main centre for technical training in Swaziland is the <hl> Swaziland College of Technology <hl> which is slated to become a full university. It aims to provide and facilitating high quality training and learning in technology and business studies in collaboration with the Commercial, Industrial and Public Sectors. Other technical and vocational institutions are the Gwamile Vocational and Commercial Training Institute located in Matsapha and the Manzini Industrial and Training Centre (MITC) in Manzini. Other vocational institutions include Nhlangano Agricultural Skills Training Center and Siteki Industrial Training Centre.


Question: What types of education does the Swaziland College of Technology offer?

Answer: technology and business studies

The main centre for technical training in Swaziland is the Swaziland College of Technology which is slated to become a full university. <hl> It aims to provide and facilitating high quality training and learning in technology and business studies in collaboration with the Commercial, Industrial and Public Sectors. <hl> Other technical and vocational institutions are the Gwamile Vocational and Commercial Training Institute located in Matsapha and the Manzini Industrial and Training Centre (MITC) in Manzini. Other vocational institutions include Nhlangano Agricultural Skills Training Center and Siteki Industrial Training Centre.

The main centre for technical training in Swaziland is the Swaziland College of Technology which is slated to become a full university. It aims to provide and facilitating high quality training and learning in <hl> technology and business studies <hl> in collaboration with the Commercial, Industrial and Public Sectors. Other technical and vocational institutions are the Gwamile Vocational and Commercial Training Institute located in Matsapha and the Manzini Industrial and Training Centre (MITC) in Manzini. Other vocational institutions include Nhlangano Agricultural Skills Training Center and Siteki Industrial Training Centre.


Question: What is the location of the Gwamile Vocational and Commercial Training Institute?

Answer: Matsapha

The main centre for technical training in Swaziland is the Swaziland College of Technology which is slated to become a full university. It aims to provide and facilitating high quality training and learning in technology and business studies in collaboration with the Commercial, Industrial and Public Sectors. <hl> Other technical and vocational institutions are the Gwamile Vocational and Commercial Training Institute located in Matsapha and the Manzini Industrial and Training Centre (MITC) in Manzini. <hl> Other vocational institutions include Nhlangano Agricultural Skills Training Center and Siteki Industrial Training Centre.

The main centre for technical training in Swaziland is the Swaziland College of Technology which is slated to become a full university. It aims to provide and facilitating high quality training and learning in technology and business studies in collaboration with the Commercial, Industrial and Public Sectors. Other technical and vocational institutions are the Gwamile Vocational and Commercial Training Institute located in <hl> Matsapha <hl> and the Manzini Industrial and Training Centre (MITC) in Manzini. Other vocational institutions include Nhlangano Agricultural Skills Training Center and Siteki Industrial Training Centre.


Question: There is an educational facility in Manzini within Swaziland known by the acronym MITC, what does it stand for?

Answer: Manzini Industrial and Training Centre

The main centre for technical training in Swaziland is the Swaziland College of Technology which is slated to become a full university. It aims to provide and facilitating high quality training and learning in technology and business studies in collaboration with the Commercial, Industrial and Public Sectors. <hl> Other technical and vocational institutions are the Gwamile Vocational and Commercial Training Institute located in Matsapha and the Manzini Industrial and Training Centre (MITC) in Manzini. <hl> Other vocational institutions include Nhlangano Agricultural Skills Training Center and Siteki Industrial Training Centre.

The main centre for technical training in Swaziland is the Swaziland College of Technology which is slated to become a full university. It aims to provide and facilitating high quality training and learning in technology and business studies in collaboration with the Commercial, Industrial and Public Sectors. Other technical and vocational institutions are the Gwamile Vocational and Commercial Training Institute located in Matsapha and the <hl> Manzini Industrial and Training Centre <hl> (MITC) in Manzini. Other vocational institutions include Nhlangano Agricultural Skills Training Center and Siteki Industrial Training Centre.


Question: In terms of education in Swaziland what does the acronym SIMPA represent?

In addition to these institutions, Swaziland also has the Swaziland Institute of Management and Public Administration (SIMPA) and Institute of Development Management (IDM). SIMPA is a government owned management and development institute and IDM is a regional organisation in Botswana, Lesotho and Swaziland that provides training, consultancy, and research in management. The Mananga management centre was established as Mananga Agricultural Management Centre in 1972 as an International Management Development Centre catering for middle and senior managers, it is located at Ezulwini.

Answer: Swaziland Institute of Management and Public Administration

<hl> In addition to these institutions, Swaziland also has the Swaziland Institute of Management and Public Administration (SIMPA) and Institute of Development Management (IDM). <hl> SIMPA is a government owned management and development institute and IDM is a regional organisation in Botswana, Lesotho and Swaziland that provides training, consultancy, and research in management. The Mananga management centre was established as Mananga Agricultural Management Centre in 1972 as an International Management Development Centre catering for middle and senior managers, it is located at Ezulwini.

In addition to these institutions, Swaziland also has the <hl> Swaziland Institute of Management and Public Administration <hl> (SIMPA) and Institute of Development Management (IDM). SIMPA is a government owned management and development institute and IDM is a regional organisation in Botswana, Lesotho and Swaziland that provides training, consultancy, and research in management. The Mananga management centre was established as Mananga Agricultural Management Centre in 1972 as an International Management Development Centre catering for middle and senior managers, it is located at Ezulwini.


Question: In Swaziland, what is SIMPA?

Answer: a government owned management and development institute

In addition to these institutions, Swaziland also has the Swaziland Institute of Management and Public Administration (SIMPA) and Institute of Development Management (IDM). <hl> SIMPA is a government owned management and development institute and IDM is a regional organisation in Botswana, Lesotho and Swaziland that provides training, consultancy, and research in management. <hl> The Mananga management centre was established as Mananga Agricultural Management Centre in 1972 as an International Management Development Centre catering for middle and senior managers, it is located at Ezulwini.

In addition to these institutions, Swaziland also has the Swaziland Institute of Management and Public Administration (SIMPA) and Institute of Development Management (IDM). SIMPA is <hl> a government owned management and development institute <hl> and IDM is a regional organisation in Botswana, Lesotho and Swaziland that provides training, consultancy, and research in management. The Mananga management centre was established as Mananga Agricultural Management Centre in 1972 as an International Management Development Centre catering for middle and senior managers, it is located at Ezulwini.


Question: In which locations is the Institute of Development Management?

Answer: Botswana, Lesotho and Swaziland

In addition to these institutions, Swaziland also has the Swaziland Institute of Management and Public Administration (SIMPA) and Institute of Development Management (IDM). <hl> SIMPA is a government owned management and development institute and IDM is a regional organisation in Botswana, Lesotho and Swaziland that provides training, consultancy, and research in management. <hl> The Mananga management centre was established as Mananga Agricultural Management Centre in 1972 as an International Management Development Centre catering for middle and senior managers, it is located at Ezulwini.

In addition to these institutions, Swaziland also has the Swaziland Institute of Management and Public Administration (SIMPA) and Institute of Development Management (IDM). SIMPA is a government owned management and development institute and IDM is a regional organisation in <hl> Botswana, Lesotho and Swaziland <hl> that provides training, consultancy, and research in management. The Mananga management centre was established as Mananga Agricultural Management Centre in 1972 as an International Management Development Centre catering for middle and senior managers, it is located at Ezulwini.


Question: What service does the IDM provide?

Answer: training, consultancy, and research in management

In addition to these institutions, Swaziland also has the Swaziland Institute of Management and Public Administration (SIMPA) and Institute of Development Management (IDM). <hl> SIMPA is a government owned management and development institute and IDM is a regional organisation in Botswana, Lesotho and Swaziland that provides training, consultancy, and research in management . <hl> The Mananga management centre was established as Mananga Agricultural Management Centre in 1972 as an International Management Development Centre catering for middle and senior managers, it is located at Ezulwini.

In addition to these institutions, Swaziland also has the Swaziland Institute of Management and Public Administration (SIMPA) and Institute of Development Management (IDM). SIMPA is a government owned management and development institute and IDM is a regional organisation in Botswana, Lesotho and Swaziland that provides <hl> training, consultancy, and research in management <hl>. The Mananga management centre was established as Mananga Agricultural Management Centre in 1972 as an International Management Development Centre catering for middle and senior managers, it is located at Ezulwini.

SIMPA is a government owned management and development institute and IDM is a regional organisation in Botswana, Lesotho and Swaziland that provides <hl> training, consultancy, and research in management <hl> .


Question: In what year was the Mananga Management Centre founded?

Answer: 1972

In addition to these institutions, Swaziland also has the Swaziland Institute of Management and Public Administration (SIMPA) and Institute of Development Management (IDM). SIMPA is a government owned management and development institute and IDM is a regional organisation in Botswana, Lesotho and Swaziland that provides training, consultancy, and research in management. <hl> The Mananga management centre was established as Mananga Agricultural Management Centre in 1972 as an International Management Development Centre catering for middle and senior managers, it is located at Ezulwini. <hl>

In addition to these institutions, Swaziland also has the Swaziland Institute of Management and Public Administration (SIMPA) and Institute of Development Management (IDM). SIMPA is a government owned management and development institute and IDM is a regional organisation in Botswana, Lesotho and Swaziland that provides training, consultancy, and research in management. The Mananga management centre was established as Mananga Agricultural Management Centre in <hl> 1972 <hl> as an International Management Development Centre catering for middle and senior managers, it is located at Ezulwini.


Question: In Swaziland, what is kwetfwasa?

The Sangoma is a traditional diviner chosen by the ancestors of that particular family. The training of the Sangoma is called "kwetfwasa". At the end of the training, a graduation ceremony takes place where all the local sangoma come together for feasting and dancing. The diviner is consulted for various reasons, such the cause of sickness or even death. His diagnosis is based on "kubhula", a process of communication, through trance, with the natural superpowers. The Inyanga (a medical and pharmaceutical specialist in western terms) possesses the bone throwing skill ("kushaya ematsambo") used to determine the cause of the sickness.

Answer: training of the Sangoma

The Sangoma is a traditional diviner chosen by the ancestors of that particular family. <hl> The training of the Sangoma is called "kwetfwasa". <hl> At the end of the training, a graduation ceremony takes place where all the local sangoma come together for feasting and dancing. The diviner is consulted for various reasons, such the cause of sickness or even death. His diagnosis is based on "kubhula", a process of communication, through trance, with the natural superpowers. The Inyanga (a medical and pharmaceutical specialist in western terms) possesses the bone throwing skill ("kushaya ematsambo") used to determine the cause of the sickness.

The Sangoma is a traditional diviner chosen by the ancestors of that particular family. The <hl> training of the Sangoma <hl> is called "kwetfwasa". At the end of the training, a graduation ceremony takes place where all the local sangoma come together for feasting and dancing. The diviner is consulted for various reasons, such the cause of sickness or even death. His diagnosis is based on "kubhula", a process of communication, through trance, with the natural superpowers. The Inyanga (a medical and pharmaceutical specialist in western terms) possesses the bone throwing skill ("kushaya ematsambo") used to determine the cause of the sickness.


Question: What is a Sangoma in Swaziland?

Answer: a traditional diviner

<hl> The Sangoma is a traditional diviner chosen by the ancestors of that particular family. <hl> The training of the Sangoma is called "kwetfwasa". At the end of the training, a graduation ceremony takes place where all the local sangoma come together for feasting and dancing. The diviner is consulted for various reasons, such the cause of sickness or even death. His diagnosis is based on "kubhula", a process of communication, through trance, with the natural superpowers. The Inyanga (a medical and pharmaceutical specialist in western terms) possesses the bone throwing skill ("kushaya ematsambo") used to determine the cause of the sickness.

The Sangoma is <hl> a traditional diviner <hl> chosen by the ancestors of that particular family. The training of the Sangoma is called "kwetfwasa". At the end of the training, a graduation ceremony takes place where all the local sangoma come together for feasting and dancing. The diviner is consulted for various reasons, such the cause of sickness or even death. His diagnosis is based on "kubhula", a process of communication, through trance, with the natural superpowers. The Inyanga (a medical and pharmaceutical specialist in western terms) possesses the bone throwing skill ("kushaya ematsambo") used to determine the cause of the sickness.


Question: Why might one want to discover when consulting a sangoma in Swaziland?

Answer: the cause of sickness or even death

The Sangoma is a traditional diviner chosen by the ancestors of that particular family. The training of the Sangoma is called "kwetfwasa". At the end of the training, a graduation ceremony takes place where all the local sangoma come together for feasting and dancing. <hl> The diviner is consulted for various reasons, such the cause of sickness or even death . <hl> His diagnosis is based on "kubhula", a process of communication, through trance, with the natural superpowers. The Inyanga (a medical and pharmaceutical specialist in western terms) possesses the bone throwing skill ("kushaya ematsambo") used to determine the cause of the sickness.

The Sangoma is a traditional diviner chosen by the ancestors of that particular family. The training of the Sangoma is called "kwetfwasa". At the end of the training, a graduation ceremony takes place where all the local sangoma come together for feasting and dancing. The diviner is consulted for various reasons, such <hl> the cause of sickness or even death <hl>. His diagnosis is based on "kubhula", a process of communication, through trance, with the natural superpowers. The Inyanga (a medical and pharmaceutical specialist in western terms) possesses the bone throwing skill ("kushaya ematsambo") used to determine the cause of the sickness.

The diviner is consulted for various reasons, such <hl> the cause of sickness or even death <hl> .


Question: How does a sangoma in Swaziland communicate?

Answer: kubhula

The Sangoma is a traditional diviner chosen by the ancestors of that particular family. The training of the Sangoma is called "kwetfwasa". At the end of the training, a graduation ceremony takes place where all the local sangoma come together for feasting and dancing. The diviner is consulted for various reasons, such the cause of sickness or even death. <hl> His diagnosis is based on " kubhula ", a process of communication, through trance, with the natural superpowers. <hl> The Inyanga (a medical and pharmaceutical specialist in western terms) possesses the bone throwing skill ("kushaya ematsambo") used to determine the cause of the sickness.

The Sangoma is a traditional diviner chosen by the ancestors of that particular family. The training of the Sangoma is called "kwetfwasa". At the end of the training, a graduation ceremony takes place where all the local sangoma come together for feasting and dancing. The diviner is consulted for various reasons, such the cause of sickness or even death. His diagnosis is based on "<hl> kubhula <hl>", a process of communication, through trance, with the natural superpowers. The Inyanga (a medical and pharmaceutical specialist in western terms) possesses the bone throwing skill ("kushaya ematsambo") used to determine the cause of the sickness.

His diagnosis is based on " <hl> kubhula <hl> ", a process of communication, through trance, with the natural superpowers.


Question: What is kushaya ematsambo used for?

Answer: to determine the cause of the sickness

The Sangoma is a traditional diviner chosen by the ancestors of that particular family. The training of the Sangoma is called "kwetfwasa". At the end of the training, a graduation ceremony takes place where all the local sangoma come together for feasting and dancing. The diviner is consulted for various reasons, such the cause of sickness or even death. His diagnosis is based on "kubhula", a process of communication, through trance, with the natural superpowers. <hl> The Inyanga (a medical and pharmaceutical specialist in western terms) possesses the bone throwing skill ("kushaya ematsambo") used to determine the cause of the sickness . <hl>

The Sangoma is a traditional diviner chosen by the ancestors of that particular family. The training of the Sangoma is called "kwetfwasa". At the end of the training, a graduation ceremony takes place where all the local sangoma come together for feasting and dancing. The diviner is consulted for various reasons, such the cause of sickness or even death. His diagnosis is based on "kubhula", a process of communication, through trance, with the natural superpowers. The Inyanga (a medical and pharmaceutical specialist in western terms) possesses the bone throwing skill ("kushaya ematsambo") used <hl> to determine the cause of the sickness <hl>.

The Inyanga (a medical and pharmaceutical specialist in western terms) possesses the bone throwing skill ("kushaya ematsambo") used <hl> to determine the cause of the sickness <hl> .


Question: What is the most widely known event in Swazi culture?

Swaziland's most well-known cultural event is the annual Umhlanga Reed Dance. In the eight-day ceremony, girls cut reeds and present them to the queen mother and then dance. (There is no formal competition.) It is done in late August or early September. Only childless, unmarried girls can take part. The aims of the ceremony are to preserve girls' chastity, provide tribute labour for the Queen mother, and to encourage solidarity by working together. The royal family appoints a commoner maiden to be "induna" (captain) of the girls and she announces over the radio the dates of the ceremony. She will be an expert dancer and knowledgeable on royal protocol. One of the King's daughters will be her counterpart.

Answer: Umhlanga Reed Dance.

<hl> Swaziland's most well-known cultural event is the annual Umhlanga Reed Dance. In the eight-day ceremony, girls cut reeds and present them to the queen mother and then dance. <hl> (There is no formal competition.) It is done in late August or early September. Only childless, unmarried girls can take part. The aims of the ceremony are to preserve girls' chastity, provide tribute labour for the Queen mother, and to encourage solidarity by working together. The royal family appoints a commoner maiden to be "induna" (captain) of the girls and she announces over the radio the dates of the ceremony. She will be an expert dancer and knowledgeable on royal protocol. One of the King's daughters will be her counterpart.

Swaziland's most well-known cultural event is the annual <hl> Umhlanga Reed Dance. <hl> In the eight-day ceremony, girls cut reeds and present them to the queen mother and then dance. (There is no formal competition.) It is done in late August or early September. Only childless, unmarried girls can take part. The aims of the ceremony are to preserve girls' chastity, provide tribute labour for the Queen mother, and to encourage solidarity by working together. The royal family appoints a commoner maiden to be "induna" (captain) of the girls and she announces over the radio the dates of the ceremony. She will be an expert dancer and knowledgeable on royal protocol. One of the King's daughters will be her counterpart.


Question: How long is the Umhlanga Reed Dance?

Answer: eight

Swaziland's most well-known cultural event is the annual Umhlanga Reed Dance. <hl> In the eight -day ceremony, girls cut reeds and present them to the queen mother and then dance. <hl> (There is no formal competition.) It is done in late August or early September. Only childless, unmarried girls can take part. The aims of the ceremony are to preserve girls' chastity, provide tribute labour for the Queen mother, and to encourage solidarity by working together. The royal family appoints a commoner maiden to be "induna" (captain) of the girls and she announces over the radio the dates of the ceremony. She will be an expert dancer and knowledgeable on royal protocol. One of the King's daughters will be her counterpart.

Swaziland's most well-known cultural event is the annual Umhlanga Reed Dance. In the <hl> eight <hl>-day ceremony, girls cut reeds and present them to the queen mother and then dance. (There is no formal competition.) It is done in late August or early September. Only childless, unmarried girls can take part. The aims of the ceremony are to preserve girls' chastity, provide tribute labour for the Queen mother, and to encourage solidarity by working together. The royal family appoints a commoner maiden to be "induna" (captain) of the girls and she announces over the radio the dates of the ceremony. She will be an expert dancer and knowledgeable on royal protocol. One of the King's daughters will be her counterpart.

In the <hl> eight <hl> -day ceremony, girls cut reeds and present them to the queen mother and then dance.


Question: During what time of year is the Umhlanga Reed Dance?

Answer: late August or early September

Swaziland's most well-known cultural event is the annual Umhlanga Reed Dance. In the eight-day ceremony, girls cut reeds and present them to the queen mother and then dance. (There is no formal competition.) <hl> It is done in late August or early September . <hl> Only childless, unmarried girls can take part. The aims of the ceremony are to preserve girls' chastity, provide tribute labour for the Queen mother, and to encourage solidarity by working together. The royal family appoints a commoner maiden to be "induna" (captain) of the girls and she announces over the radio the dates of the ceremony. She will be an expert dancer and knowledgeable on royal protocol. One of the King's daughters will be her counterpart.

Swaziland's most well-known cultural event is the annual Umhlanga Reed Dance. In the eight-day ceremony, girls cut reeds and present them to the queen mother and then dance. (There is no formal competition.) It is done in <hl> late August or early September <hl>. Only childless, unmarried girls can take part. The aims of the ceremony are to preserve girls' chastity, provide tribute labour for the Queen mother, and to encourage solidarity by working together. The royal family appoints a commoner maiden to be "induna" (captain) of the girls and she announces over the radio the dates of the ceremony. She will be an expert dancer and knowledgeable on royal protocol. One of the King's daughters will be her counterpart.

It is done in <hl> late August or early September <hl> .


Question: What individuals can take part in the Umhlanga Reed Dance?

Answer: childless, unmarried girls

Swaziland's most well-known cultural event is the annual Umhlanga Reed Dance. In the eight-day ceremony, girls cut reeds and present them to the queen mother and then dance. (There is no formal competition.) It is done in late August or early September. <hl> Only childless, unmarried girls can take part. <hl> The aims of the ceremony are to preserve girls' chastity, provide tribute labour for the Queen mother, and to encourage solidarity by working together. The royal family appoints a commoner maiden to be "induna" (captain) of the girls and she announces over the radio the dates of the ceremony. She will be an expert dancer and knowledgeable on royal protocol. One of the King's daughters will be her counterpart.

Swaziland's most well-known cultural event is the annual Umhlanga Reed Dance. In the eight-day ceremony, girls cut reeds and present them to the queen mother and then dance. (There is no formal competition.) It is done in late August or early September. Only <hl> childless, unmarried girls <hl> can take part. The aims of the ceremony are to preserve girls' chastity, provide tribute labour for the Queen mother, and to encourage solidarity by working together. The royal family appoints a commoner maiden to be "induna" (captain) of the girls and she announces over the radio the dates of the ceremony. She will be an expert dancer and knowledgeable on royal protocol. One of the King's daughters will be her counterpart.


Question: As it relates to girls, what is the purpose of the Umhlanga Reed Dance?

Answer: to preserve girls' chastity

Swaziland's most well-known cultural event is the annual Umhlanga Reed Dance. In the eight-day ceremony, girls cut reeds and present them to the queen mother and then dance. (There is no formal competition.) It is done in late August or early September. Only childless, unmarried girls can take part. <hl> The aims of the ceremony are to preserve girls' chastity , provide tribute labour for the Queen mother, and to encourage solidarity by working together. <hl> The royal family appoints a commoner maiden to be "induna" (captain) of the girls and she announces over the radio the dates of the ceremony. She will be an expert dancer and knowledgeable on royal protocol. One of the King's daughters will be her counterpart.

Swaziland's most well-known cultural event is the annual Umhlanga Reed Dance. In the eight-day ceremony, girls cut reeds and present them to the queen mother and then dance. (There is no formal competition.) It is done in late August or early September. Only childless, unmarried girls can take part. The aims of the ceremony are <hl> to preserve girls' chastity <hl>, provide tribute labour for the Queen mother, and to encourage solidarity by working together. The royal family appoints a commoner maiden to be "induna" (captain) of the girls and she announces over the radio the dates of the ceremony. She will be an expert dancer and knowledgeable on royal protocol. One of the King's daughters will be her counterpart.

The aims of the ceremony are <hl> to preserve girls' chastity <hl> , provide tribute labour for the Queen mother, and to encourage solidarity by working together.


Question: Until what date was Swaziland bound by umchwasho?

The Reed Dance today is not an ancient ceremony but a development of the old "umchwasho" custom. In "umchwasho", all young girls were placed in a female age-regiment. If any girl became pregnant outside of marriage, her family paid a fine of one cow to the local chief. After a number of years, when the girls had reached a marriageable age, they would perform labour service for the Queen Mother, ending with dancing and feasting. The country was under the chastity rite of "umchwasho" until 19 August 2005.

Answer: 19 August 2005

The Reed Dance today is not an ancient ceremony but a development of the old "umchwasho" custom. In "umchwasho", all young girls were placed in a female age-regiment. If any girl became pregnant outside of marriage, her family paid a fine of one cow to the local chief. After a number of years, when the girls had reached a marriageable age, they would perform labour service for the Queen Mother, ending with dancing and feasting. <hl> The country was under the chastity rite of "umchwasho" until 19 August 2005 . <hl>

The Reed Dance today is not an ancient ceremony but a development of the old "umchwasho" custom. In "umchwasho", all young girls were placed in a female age-regiment. If any girl became pregnant outside of marriage, her family paid a fine of one cow to the local chief. After a number of years, when the girls had reached a marriageable age, they would perform labour service for the Queen Mother, ending with dancing and feasting. The country was under the chastity rite of "umchwasho" until <hl> 19 August 2005 <hl>.

The country was under the chastity rite of "umchwasho" until <hl> 19 August 2005 <hl> .


Question: What occurs during the custom of umchwaso in Swaziland?

Answer: If any girl became pregnant outside of marriage, her family paid a fine

The Reed Dance today is not an ancient ceremony but a development of the old "umchwasho" custom. In "umchwasho", all young girls were placed in a female age-regiment. <hl> If any girl became pregnant outside of marriage, her family paid a fine of one cow to the local chief. <hl> After a number of years, when the girls had reached a marriageable age, they would perform labour service for the Queen Mother, ending with dancing and feasting. The country was under the chastity rite of "umchwasho" until 19 August 2005.

The Reed Dance today is not an ancient ceremony but a development of the old "umchwasho" custom. In "umchwasho", all young girls were placed in a female age-regiment. <hl> If any girl became pregnant outside of marriage, her family paid a fine <hl> of one cow to the local chief. After a number of years, when the girls had reached a marriageable age, they would perform labour service for the Queen Mother, ending with dancing and feasting. The country was under the chastity rite of "umchwasho" until 19 August 2005.


Question: Who became bound by umchwaso in Swaziland?

Answer: all young girls

The Reed Dance today is not an ancient ceremony but a development of the old "umchwasho" custom. <hl> In "umchwasho", all young girls were placed in a female age-regiment. <hl> If any girl became pregnant outside of marriage, her family paid a fine of one cow to the local chief. After a number of years, when the girls had reached a marriageable age, they would perform labour service for the Queen Mother, ending with dancing and feasting. The country was under the chastity rite of "umchwasho" until 19 August 2005.

The Reed Dance today is not an ancient ceremony but a development of the old "umchwasho" custom. In "umchwasho", <hl> all young girls <hl> were placed in a female age-regiment. If any girl became pregnant outside of marriage, her family paid a fine of one cow to the local chief. After a number of years, when the girls had reached a marriageable age, they would perform labour service for the Queen Mother, ending with dancing and feasting. The country was under the chastity rite of "umchwasho" until 19 August 2005.


Question: From where did the Reed Dance originate?

Answer: the old "umchwasho" custom

<hl> The Reed Dance today is not an ancient ceremony but a development of the old "umchwasho" custom . <hl> In "umchwasho", all young girls were placed in a female age-regiment. If any girl became pregnant outside of marriage, her family paid a fine of one cow to the local chief. After a number of years, when the girls had reached a marriageable age, they would perform labour service for the Queen Mother, ending with dancing and feasting. The country was under the chastity rite of "umchwasho" until 19 August 2005.

The Reed Dance today is not an ancient ceremony but a development of <hl> the old "umchwasho" custom <hl>. In "umchwasho", all young girls were placed in a female age-regiment. If any girl became pregnant outside of marriage, her family paid a fine of one cow to the local chief. After a number of years, when the girls had reached a marriageable age, they would perform labour service for the Queen Mother, ending with dancing and feasting. The country was under the chastity rite of "umchwasho" until 19 August 2005.

The Reed Dance today is not an ancient ceremony but a development of <hl> the old "umchwasho" custom <hl> .


Question: What would the end of umchwasho be marked with?

Answer: dancing and feasting

The Reed Dance today is not an ancient ceremony but a development of the old "umchwasho" custom. In "umchwasho", all young girls were placed in a female age-regiment. If any girl became pregnant outside of marriage, her family paid a fine of one cow to the local chief. <hl> After a number of years, when the girls had reached a marriageable age, they would perform labour service for the Queen Mother, ending with dancing and feasting . <hl> The country was under the chastity rite of "umchwasho" until 19 August 2005.

The Reed Dance today is not an ancient ceremony but a development of the old "umchwasho" custom. In "umchwasho", all young girls were placed in a female age-regiment. If any girl became pregnant outside of marriage, her family paid a fine of one cow to the local chief. After a number of years, when the girls had reached a marriageable age, they would perform labour service for the Queen Mother, ending with <hl> dancing and feasting <hl>. The country was under the chastity rite of "umchwasho" until 19 August 2005.

After a number of years, when the girls had reached a marriageable age, they would perform labour service for the Queen Mother, ending with <hl> dancing and feasting <hl> .


Question: What Latin word does the English word translation come from?

The English word "translation" derives from the Latin translatio (which itself comes from trans- and from fero, the supine form of which is latum—together meaning "a carrying across" or "a bringing across"). The modern Romance languages use equivalents of the English term "translation" that are derived from that same Latin source or from the alternative Latin traducere ("to lead across" or "to bring across"). The Slavic and Germanic languages (except in the case of the Dutch equivalent, "vertaling"—a "re-language-ing") likewise use calques of these Latin sources.

Answer: translatio

<hl> The English word " translatio n" derives from the Latin translatio (which itself comes from trans- and from fero, the supine form of which is latum—together meaning "a carrying across" or "a bringing across"). <hl> The modern Romance languages use equivalents of the English term "translation" that are derived from that same Latin source or from the alternative Latin traducere ("to lead across" or "to bring across"). The Slavic and Germanic languages (except in the case of the Dutch equivalent, "vertaling"—a "re-language-ing") likewise use calques of these Latin sources.

The English word "<hl> translatio <hl>n" derives from the Latin translatio (which itself comes from trans- and from fero, the supine form of which is latum—together meaning "a carrying across" or "a bringing across"). The modern Romance languages use equivalents of the English term "translation" that are derived from that same Latin source or from the alternative Latin traducere ("to lead across" or "to bring across"). The Slavic and Germanic languages (except in the case of the Dutch equivalent, "vertaling"—a "re-language-ing") likewise use calques of these Latin sources.

The English word " <hl> translatio <hl> n" derives from the Latin translatio (which itself comes from trans- and from fero, the supine form of which is latum—together meaning "a carrying across" or "a bringing across").


Question: What languages use equivalents of the English term "translation" that come from the same Latin source?

Answer: Romance

The English word "translation" derives from the Latin translatio (which itself comes from trans- and from fero, the supine form of which is latum—together meaning "a carrying across" or "a bringing across"). <hl> The modern Romance languages use equivalents of the English term "translation" that are derived from that same Latin source or from the alternative Latin traducere ("to lead across" or "to bring across"). <hl> The Slavic and Germanic languages (except in the case of the Dutch equivalent, "vertaling"—a "re-language-ing") likewise use calques of these Latin sources.

The English word "translation" derives from the Latin translatio (which itself comes from trans- and from fero, the supine form of which is latum—together meaning "a carrying across" or "a bringing across"). The modern <hl> Romance <hl> languages use equivalents of the English term "translation" that are derived from that same Latin source or from the alternative Latin traducere ("to lead across" or "to bring across"). The Slavic and Germanic languages (except in the case of the Dutch equivalent, "vertaling"—a "re-language-ing") likewise use calques of these Latin sources.


Question: What does Latin's traducere mean in English?

Answer: "to lead across"

The English word "translation" derives from the Latin translatio (which itself comes from trans- and from fero, the supine form of which is latum—together meaning "a carrying across" or "a bringing across"). <hl> The modern Romance languages use equivalents of the English term "translation" that are derived from that same Latin source or from the alternative Latin traducere ( "to lead across" or "to bring across"). <hl> The Slavic and Germanic languages (except in the case of the Dutch equivalent, "vertaling"—a "re-language-ing") likewise use calques of these Latin sources.

The English word "translation" derives from the Latin translatio (which itself comes from trans- and from fero, the supine form of which is latum—together meaning "a carrying across" or "a bringing across"). The modern Romance languages use equivalents of the English term "translation" that are derived from that same Latin source or from the alternative Latin traducere (<hl> "to lead across" <hl> or "to bring across"). The Slavic and Germanic languages (except in the case of the Dutch equivalent, "vertaling"—a "re-language-ing") likewise use calques of these Latin sources.

The modern Romance languages use equivalents of the English term "translation" that are derived from that same Latin source or from the alternative Latin traducere ( <hl> "to lead across" <hl> or "to bring across").


Question: Slavic and Germanic languages also use a similar loanword from what source?

Answer: Latin

<hl> The English word "translation" derives from the Latin translatio (which itself comes from trans- and from fero, the supine form of which is latum—together meaning "a carrying across" or "a bringing across"). <hl> The modern Romance languages use equivalents of the English term "translation" that are derived from that same Latin source or from the alternative Latin traducere ("to lead across" or "to bring across"). The Slavic and Germanic languages (except in the case of the Dutch equivalent, "vertaling"—a "re-language-ing") likewise use calques of these Latin sources.

The English word "translation" derives from the <hl> Latin <hl> translatio (which itself comes from trans- and from fero, the supine form of which is latum—together meaning "a carrying across" or "a bringing across"). The modern Romance languages use equivalents of the English term "translation" that are derived from that same Latin source or from the alternative Latin traducere ("to lead across" or "to bring across"). The Slavic and Germanic languages (except in the case of the Dutch equivalent, "vertaling"—a "re-language-ing") likewise use calques of these Latin sources.


Question: What does the Dutch word "vertaling" roughly translate to?

Answer: "re-language-ing"

The English word "translation" derives from the Latin translatio (which itself comes from trans- and from fero, the supine form of which is latum—together meaning "a carrying across" or "a bringing across"). The modern Romance languages use equivalents of the English term "translation" that are derived from that same Latin source or from the alternative Latin traducere ("to lead across" or "to bring across"). <hl> The Slavic and Germanic languages (except in the case of the Dutch equivalent, "vertaling"—a "re-language-ing" ) likewise use calques of these Latin sources. <hl>

The English word "translation" derives from the Latin translatio (which itself comes from trans- and from fero, the supine form of which is latum—together meaning "a carrying across" or "a bringing across"). The modern Romance languages use equivalents of the English term "translation" that are derived from that same Latin source or from the alternative Latin traducere ("to lead across" or "to bring across"). The Slavic and Germanic languages (except in the case of the Dutch equivalent, "vertaling"—a <hl> "re-language-ing" <hl>) likewise use calques of these Latin sources.

The Slavic and Germanic languages (except in the case of the Dutch equivalent, "vertaling"—a <hl> "re-language-ing" <hl> ) likewise use calques of these Latin sources.


Question: How much has translation changed since antiquity?

Despite occasional theoretical diversity, the actual practice of translation has hardly changed since antiquity. Except for some extreme metaphrasers in the early Christian period and the Middle Ages, and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in seeking equivalents — "literal" where possible, paraphrastic where necessary — for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context.

Answer: hardly

<hl> Despite occasional theoretical diversity, the actual practice of translation has hardly changed since antiquity. <hl> Except for some extreme metaphrasers in the early Christian period and the Middle Ages, and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in seeking equivalents — "literal" where possible, paraphrastic where necessary — for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context.

Despite occasional theoretical diversity, the actual practice of translation has <hl> hardly <hl> changed since antiquity. Except for some extreme metaphrasers in the early Christian period and the Middle Ages, and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in seeking equivalents — "literal" where possible, paraphrastic where necessary — for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context.


Question: What have general been prudent about?

Answer: seeking equivalents

Despite occasional theoretical diversity, the actual practice of translation has hardly changed since antiquity. <hl> Except for some extreme metaphrasers in the early Christian period and the Middle Ages, and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in seeking equivalents — "literal" where possible, paraphrastic where necessary — for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context. <hl>

Despite occasional theoretical diversity, the actual practice of translation has hardly changed since antiquity. Except for some extreme metaphrasers in the early Christian period and the Middle Ages, and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in <hl> seeking equivalents <hl> — "literal" where possible, paraphrastic where necessary — for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context.


Question: For crucial values, what type of values do translators use where possible?

Answer: literal

Despite occasional theoretical diversity, the actual practice of translation has hardly changed since antiquity. <hl> Except for some extreme metaphrasers in the early Christian period and the Middle Ages, and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in seeking equivalents — " literal " where possible, paraphrastic where necessary — for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context. <hl>

Despite occasional theoretical diversity, the actual practice of translation has hardly changed since antiquity. Except for some extreme metaphrasers in the early Christian period and the Middle Ages, and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in seeking equivalents — "<hl> literal <hl>" where possible, paraphrastic where necessary — for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context.

Except for some extreme metaphrasers in the early Christian period and the Middle Ages, and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in seeking equivalents — " <hl> literal <hl> " where possible, paraphrastic where necessary — for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context.


Question: What kind of diversity has the practice of translation had?

Answer: theoretical

<hl> Despite occasional theoretical diversity, the actual practice of translation has hardly changed since antiquity. <hl> Except for some extreme metaphrasers in the early Christian period and the Middle Ages, and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in seeking equivalents — "literal" where possible, paraphrastic where necessary — for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context.

Despite occasional <hl> theoretical <hl> diversity, the actual practice of translation has hardly changed since antiquity. Except for some extreme metaphrasers in the early Christian period and the Middle Ages, and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in seeking equivalents — "literal" where possible, paraphrastic where necessary — for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context.


Question: When were there some extreme metaphrasers?

Answer: early Christian period and the Middle Ages

Despite occasional theoretical diversity, the actual practice of translation has hardly changed since antiquity. <hl> Except for some extreme metaphrasers in the early Christian period and the Middle Ages , and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in seeking equivalents — "literal" where possible, paraphrastic where necessary — for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context. <hl>

Despite occasional theoretical diversity, the actual practice of translation has hardly changed since antiquity. Except for some extreme metaphrasers in the <hl> early Christian period and the Middle Ages <hl>, and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in seeking equivalents — "literal" where possible, paraphrastic where necessary — for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context.

Except for some extreme metaphrasers in the <hl> early Christian period and the Middle Ages <hl> , and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in seeking equivalents — "literal" where possible, paraphrastic where necessary — for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context.


Question: What have translators tried to preserve?

In general, translators have sought to preserve the context itself by reproducing the original order of sememes, and hence word order — when necessary, reinterpreting the actual grammatical structure, for example, by shifting from active to passive voice, or vice versa. The grammatical differences between "fixed-word-order" languages (e.g. English, French, German) and "free-word-order" languages (e.g., Greek, Latin, Polish, Russian) have been no impediment in this regard. The particular syntax (sentence-structure) characteristics of a text's source language are adjusted to the syntactic requirements of the target language.

Answer: context itself

<hl> In general, translators have sought to preserve the context itself by reproducing the original order of sememes, and hence word order — when necessary, reinterpreting the actual grammatical structure, for example, by shifting from active to passive voice, or vice versa. <hl> The grammatical differences between "fixed-word-order" languages (e.g. English, French, German) and "free-word-order" languages (e.g., Greek, Latin, Polish, Russian) have been no impediment in this regard. The particular syntax (sentence-structure) characteristics of a text's source language are adjusted to the syntactic requirements of the target language.

In general, translators have sought to preserve the <hl> context itself <hl> by reproducing the original order of sememes, and hence word order — when necessary, reinterpreting the actual grammatical structure, for example, by shifting from active to passive voice, or vice versa. The grammatical differences between "fixed-word-order" languages (e.g. English, French, German) and "free-word-order" languages (e.g., Greek, Latin, Polish, Russian) have been no impediment in this regard. The particular syntax (sentence-structure) characteristics of a text's source language are adjusted to the syntactic requirements of the target language.


Question: How do translators preserve context?

Answer: reproducing the original order of sememes

<hl> In general, translators have sought to preserve the context itself by reproducing the original order of sememes , and hence word order — when necessary, reinterpreting the actual grammatical structure, for example, by shifting from active to passive voice, or vice versa. <hl> The grammatical differences between "fixed-word-order" languages (e.g. English, French, German) and "free-word-order" languages (e.g., Greek, Latin, Polish, Russian) have been no impediment in this regard. The particular syntax (sentence-structure) characteristics of a text's source language are adjusted to the syntactic requirements of the target language.

In general, translators have sought to preserve the context itself by <hl> reproducing the original order of sememes <hl>, and hence word order — when necessary, reinterpreting the actual grammatical structure, for example, by shifting from active to passive voice, or vice versa. The grammatical differences between "fixed-word-order" languages (e.g. English, French, German) and "free-word-order" languages (e.g., Greek, Latin, Polish, Russian) have been no impediment in this regard. The particular syntax (sentence-structure) characteristics of a text's source language are adjusted to the syntactic requirements of the target language.

In general, translators have sought to preserve the context itself by <hl> reproducing the original order of sememes <hl> , and hence word order — when necessary, reinterpreting the actual grammatical structure, for example, by shifting from active to passive voice, or vice versa.


Question: What is it sometimes necessary to reinterpret when translating?

Answer: grammatical structure

<hl> In general, translators have sought to preserve the context itself by reproducing the original order of sememes, and hence word order — when necessary, reinterpreting the actual grammatical structure , for example, by shifting from active to passive voice, or vice versa. <hl> The grammatical differences between "fixed-word-order" languages (e.g. English, French, German) and "free-word-order" languages (e.g., Greek, Latin, Polish, Russian) have been no impediment in this regard. The particular syntax (sentence-structure) characteristics of a text's source language are adjusted to the syntactic requirements of the target language.

In general, translators have sought to preserve the context itself by reproducing the original order of sememes, and hence word order — when necessary, reinterpreting the actual <hl> grammatical structure <hl>, for example, by shifting from active to passive voice, or vice versa. The grammatical differences between "fixed-word-order" languages (e.g. English, French, German) and "free-word-order" languages (e.g., Greek, Latin, Polish, Russian) have been no impediment in this regard. The particular syntax (sentence-structure) characteristics of a text's source language are adjusted to the syntactic requirements of the target language.

In general, translators have sought to preserve the context itself by reproducing the original order of sememes, and hence word order — when necessary, reinterpreting the actual <hl> grammatical structure <hl> , for example, by shifting from active to passive voice, or vice versa.


Question: What is the active voice sometimes shifted to when needed?

Answer: passive

<hl> In general, translators have sought to preserve the context itself by reproducing the original order of sememes, and hence word order — when necessary, reinterpreting the actual grammatical structure, for example, by shifting from active to passive voice, or vice versa. <hl> The grammatical differences between "fixed-word-order" languages (e.g. English, French, German) and "free-word-order" languages (e.g., Greek, Latin, Polish, Russian) have been no impediment in this regard. The particular syntax (sentence-structure) characteristics of a text's source language are adjusted to the syntactic requirements of the target language.

In general, translators have sought to preserve the context itself by reproducing the original order of sememes, and hence word order — when necessary, reinterpreting the actual grammatical structure, for example, by shifting from active to <hl> passive <hl> voice, or vice versa. The grammatical differences between "fixed-word-order" languages (e.g. English, French, German) and "free-word-order" languages (e.g., Greek, Latin, Polish, Russian) have been no impediment in this regard. The particular syntax (sentence-structure) characteristics of a text's source language are adjusted to the syntactic requirements of the target language.


Question: What are the syntax characteristics of a text's source language adjusted to for a target language?

Answer: syntactic requirements

In general, translators have sought to preserve the context itself by reproducing the original order of sememes, and hence word order — when necessary, reinterpreting the actual grammatical structure, for example, by shifting from active to passive voice, or vice versa. The grammatical differences between "fixed-word-order" languages (e.g. English, French, German) and "free-word-order" languages (e.g., Greek, Latin, Polish, Russian) have been no impediment in this regard. <hl> The particular syntax (sentence-structure) characteristics of a text's source language are adjusted to the syntactic requirements of the target language. <hl>

In general, translators have sought to preserve the context itself by reproducing the original order of sememes, and hence word order — when necessary, reinterpreting the actual grammatical structure, for example, by shifting from active to passive voice, or vice versa. The grammatical differences between "fixed-word-order" languages (e.g. English, French, German) and "free-word-order" languages (e.g., Greek, Latin, Polish, Russian) have been no impediment in this regard. The particular syntax (sentence-structure) characteristics of a text's source language are adjusted to the <hl> syntactic requirements <hl> of the target language.


Question: A greater ratio of metaphrase to paraphrase can be used translating when there as been greater what between languages?

Generally, the greater the contact and exchange that have existed between two languages, or between those languages and a third one, the greater is the ratio of metaphrase to paraphrase that may be used in translating among them. However, due to shifts in ecological niches of words, a common etymology is sometimes misleading as a guide to current meaning in one or the other language. For example, the English actual should not be confused with the cognate French actuel ("present", "current"), the Polish aktualny ("present", "current," "topical," "timely," "feasible"), the Swedish aktuell ("topical", "presently of importance"), the Russian актуальный ("urgent", "topical") or the Dutch actueel.

Answer: contact and exchange

<hl> Generally, the greater the contact and exchange that have existed between two languages, or between those languages and a third one, the greater is the ratio of metaphrase to paraphrase that may be used in translating among them. <hl> However, due to shifts in ecological niches of words, a common etymology is sometimes misleading as a guide to current meaning in one or the other language. For example, the English actual should not be confused with the cognate French actuel ("present", "current"), the Polish aktualny ("present", "current," "topical," "timely," "feasible"), the Swedish aktuell ("topical", "presently of importance"), the Russian актуальный ("urgent", "topical") or the Dutch actueel.

Generally, the greater the <hl> contact and exchange <hl> that have existed between two languages, or between those languages and a third one, the greater is the ratio of metaphrase to paraphrase that may be used in translating among them. However, due to shifts in ecological niches of words, a common etymology is sometimes misleading as a guide to current meaning in one or the other language. For example, the English actual should not be confused with the cognate French actuel ("present", "current"), the Polish aktualny ("present", "current," "topical," "timely," "feasible"), the Swedish aktuell ("topical", "presently of importance"), the Russian актуальный ("urgent", "topical") or the Dutch actueel.


Question: What is a common etymology sometimes misleading as?

Answer: guide to current meaning

Generally, the greater the contact and exchange that have existed between two languages, or between those languages and a third one, the greater is the ratio of metaphrase to paraphrase that may be used in translating among them. <hl> However, due to shifts in ecological niches of words, a common etymology is sometimes misleading as a guide to current meaning in one or the other language. <hl> For example, the English actual should not be confused with the cognate French actuel ("present", "current"), the Polish aktualny ("present", "current," "topical," "timely," "feasible"), the Swedish aktuell ("topical", "presently of importance"), the Russian актуальный ("urgent", "topical") or the Dutch actueel.

Generally, the greater the contact and exchange that have existed between two languages, or between those languages and a third one, the greater is the ratio of metaphrase to paraphrase that may be used in translating among them. However, due to shifts in ecological niches of words, a common etymology is sometimes misleading as a <hl> guide to current meaning <hl> in one or the other language. For example, the English actual should not be confused with the cognate French actuel ("present", "current"), the Polish aktualny ("present", "current," "topical," "timely," "feasible"), the Swedish aktuell ("topical", "presently of importance"), the Russian актуальный ("urgent", "topical") or the Dutch actueel.


Question: What does the French "actuel" mean in English?

Answer: present

Generally, the greater the contact and exchange that have existed between two languages, or between those languages and a third one, the greater is the ratio of metaphrase to paraphrase that may be used in translating among them. However, due to shifts in ecological niches of words, a common etymology is sometimes misleading as a guide to current meaning in one or the other language. <hl> For example, the English actual should not be confused with the cognate French actuel (" present ", "current"), the Polish aktualny ("present", "current," "topical," "timely," "feasible"), the Swedish aktuell ("topical", "presently of importance"), the Russian актуальный ("urgent", "topical") or the Dutch actueel. <hl>

Generally, the greater the contact and exchange that have existed between two languages, or between those languages and a third one, the greater is the ratio of metaphrase to paraphrase that may be used in translating among them. However, due to shifts in ecological niches of words, a common etymology is sometimes misleading as a guide to current meaning in one or the other language. For example, the English actual should not be confused with the cognate French actuel ("<hl> present <hl>", "current"), the Polish aktualny ("present", "current," "topical," "timely," "feasible"), the Swedish aktuell ("topical", "presently of importance"), the Russian актуальный ("urgent", "topical") or the Dutch actueel.

For example, the English actual should not be confused with the cognate French actuel (" <hl> present <hl> ", "current"), the Polish aktualny ("present", "current," "topical," "timely," "feasible"), the Swedish aktuell ("topical", "presently of importance"), the Russian актуальный ("urgent", "topical") or the Dutch actueel.


Question: How would you convey that something is "presently of importance" in Swedish?

Answer: aktuell

Generally, the greater the contact and exchange that have existed between two languages, or between those languages and a third one, the greater is the ratio of metaphrase to paraphrase that may be used in translating among them. However, due to shifts in ecological niches of words, a common etymology is sometimes misleading as a guide to current meaning in one or the other language. <hl> For example, the English actual should not be confused with the cognate French actuel ("present", "current"), the Polish aktualny ("present", "current," "topical," "timely," "feasible"), the Swedish aktuell ("topical", "presently of importance"), the Russian актуальный ("urgent", "topical") or the Dutch actueel. <hl>

Generally, the greater the contact and exchange that have existed between two languages, or between those languages and a third one, the greater is the ratio of metaphrase to paraphrase that may be used in translating among them. However, due to shifts in ecological niches of words, a common etymology is sometimes misleading as a guide to current meaning in one or the other language. For example, the English actual should not be confused with the cognate French actuel ("present", "current"), the Polish aktualny ("present", "current," "topical," "timely," "feasible"), the Swedish <hl> aktuell <hl> ("topical", "presently of importance"), the Russian актуальный ("urgent", "topical") or the Dutch actueel.


Question: To indicate something is feasible in Polish, what word could be used?

Answer: aktualny

Generally, the greater the contact and exchange that have existed between two languages, or between those languages and a third one, the greater is the ratio of metaphrase to paraphrase that may be used in translating among them. However, due to shifts in ecological niches of words, a common etymology is sometimes misleading as a guide to current meaning in one or the other language. <hl> For example, the English actual should not be confused with the cognate French actuel ("present", "current"), the Polish aktualny ("present", "current," "topical," "timely," "feasible"), the Swedish aktuell ("topical", "presently of importance"), the Russian актуальный ("urgent", "topical") or the Dutch actueel. <hl>

Generally, the greater the contact and exchange that have existed between two languages, or between those languages and a third one, the greater is the ratio of metaphrase to paraphrase that may be used in translating among them. However, due to shifts in ecological niches of words, a common etymology is sometimes misleading as a guide to current meaning in one or the other language. For example, the English actual should not be confused with the cognate French actuel ("present", "current"), the Polish <hl> aktualny <hl> ("present", "current," "topical," "timely," "feasible"), the Swedish aktuell ("topical", "presently of importance"), the Russian актуальный ("urgent", "topical") or the Dutch actueel.


Question: How long has a translator's part in bridging values between cultures been discussed?

The translator's role as a bridge for "carrying across" values between cultures has been discussed at least since Terence, the 2nd-century-BCE Roman adapter of Greek comedies. The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an artist. The main ground seems to be the concept of parallel creation found in critics such as Cicero. Dryden observed that "Translation is a type of drawing after life..." Comparison of the translator with a musician or actor goes back at least to Samuel Johnson’s remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon.

Answer: at least since Terence

<hl> The translator's role as a bridge for "carrying across" values between cultures has been discussed at least since Terence , the 2nd-century-BCE Roman adapter of Greek comedies. <hl> The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an artist. The main ground seems to be the concept of parallel creation found in critics such as Cicero. Dryden observed that "Translation is a type of drawing after life..." Comparison of the translator with a musician or actor goes back at least to Samuel Johnson’s remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon.

The translator's role as a bridge for "carrying across" values between cultures has been discussed <hl> at least since Terence <hl>, the 2nd-century-BCE Roman adapter of Greek comedies. The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an artist. The main ground seems to be the concept of parallel creation found in critics such as Cicero. Dryden observed that "Translation is a type of drawing after life..." Comparison of the translator with a musician or actor goes back at least to Samuel Johnson’s remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon.

The translator's role as a bridge for "carrying across" values between cultures has been discussed <hl> at least since Terence <hl> , the 2nd-century-BCE Roman adapter of Greek comedies.


Question: What did Terence adapt from the Greek's?

Answer: comedies

<hl> The translator's role as a bridge for "carrying across" values between cultures has been discussed at least since Terence, the 2nd-century-BCE Roman adapter of Greek comedies . <hl> The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an artist. The main ground seems to be the concept of parallel creation found in critics such as Cicero. Dryden observed that "Translation is a type of drawing after life..." Comparison of the translator with a musician or actor goes back at least to Samuel Johnson’s remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon.

The translator's role as a bridge for "carrying across" values between cultures has been discussed at least since Terence, the 2nd-century-BCE Roman adapter of Greek <hl> comedies <hl>. The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an artist. The main ground seems to be the concept of parallel creation found in critics such as Cicero. Dryden observed that "Translation is a type of drawing after life..." Comparison of the translator with a musician or actor goes back at least to Samuel Johnson’s remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon.

The translator's role as a bridge for "carrying across" values between cultures has been discussed at least since Terence, the 2nd-century-BCE Roman adapter of Greek <hl> comedies <hl> .


Question: A translator's role is less like a robot and more like a what?

Answer: artist

The translator's role as a bridge for "carrying across" values between cultures has been discussed at least since Terence, the 2nd-century-BCE Roman adapter of Greek comedies. <hl> The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an artist . <hl> The main ground seems to be the concept of parallel creation found in critics such as Cicero. Dryden observed that "Translation is a type of drawing after life..." Comparison of the translator with a musician or actor goes back at least to Samuel Johnson’s remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon.

The translator's role as a bridge for "carrying across" values between cultures has been discussed at least since Terence, the 2nd-century-BCE Roman adapter of Greek comedies. The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an <hl> artist <hl>. The main ground seems to be the concept of parallel creation found in critics such as Cicero. Dryden observed that "Translation is a type of drawing after life..." Comparison of the translator with a musician or actor goes back at least to Samuel Johnson’s remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon.

The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an <hl> artist <hl> .


Question: Where was the concept of parallel creation found?

Answer: Cicero

The translator's role as a bridge for "carrying across" values between cultures has been discussed at least since Terence, the 2nd-century-BCE Roman adapter of Greek comedies. The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an artist. <hl> The main ground seems to be the concept of parallel creation found in critics such as Cicero . <hl> Dryden observed that "Translation is a type of drawing after life..." Comparison of the translator with a musician or actor goes back at least to Samuel Johnson’s remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon.

The translator's role as a bridge for "carrying across" values between cultures has been discussed at least since Terence, the 2nd-century-BCE Roman adapter of Greek comedies. The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an artist. The main ground seems to be the concept of parallel creation found in critics such as <hl> Cicero <hl>. Dryden observed that "Translation is a type of drawing after life..." Comparison of the translator with a musician or actor goes back at least to Samuel Johnson’s remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon.

The main ground seems to be the concept of parallel creation found in critics such as <hl> Cicero <hl> .


Question: Who remarked about Alexander Pope playing Homer on a flageolet?

Answer: Samuel Johnson

The translator's role as a bridge for "carrying across" values between cultures has been discussed at least since Terence, the 2nd-century-BCE Roman adapter of Greek comedies. The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an artist. The main ground seems to be the concept of parallel creation found in critics such as Cicero. Dryden observed that "Translation is a type of drawing after life..." <hl> Comparison of the translator with a musician or actor goes back at least to Samuel Johnson ’s remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon. <hl>

The translator's role as a bridge for "carrying across" values between cultures has been discussed at least since Terence, the 2nd-century-BCE Roman adapter of Greek comedies. The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an artist. The main ground seems to be the concept of parallel creation found in critics such as Cicero. Dryden observed that "Translation is a type of drawing after life..." Comparison of the translator with a musician or actor goes back at least to <hl> Samuel Johnson <hl>’s remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon.

Comparison of the translator with a musician or actor goes back at least to <hl> Samuel Johnson <hl> ’s remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon.


Question: When it comes to translation, what is less commonly used today?

Though earlier approaches to translation are less commonly used today, they retain importance when dealing with their products, as when historians view ancient or medieval records to piece together events which took place in non-Western or pre-Western environments. Also, though heavily influenced by Western traditions and practiced by translators taught in Western-style educational systems, Chinese and related translation traditions retain some theories and philosophies unique to the Chinese tradition.

Answer: earlier approaches

<hl> Though earlier approaches to translation are less commonly used today, they retain importance when dealing with their products, as when historians view ancient or medieval records to piece together events which took place in non-Western or pre-Western environments. <hl> Also, though heavily influenced by Western traditions and practiced by translators taught in Western-style educational systems, Chinese and related translation traditions retain some theories and philosophies unique to the Chinese tradition.

Though <hl> earlier approaches <hl> to translation are less commonly used today, they retain importance when dealing with their products, as when historians view ancient or medieval records to piece together events which took place in non-Western or pre-Western environments. Also, though heavily influenced by Western traditions and practiced by translators taught in Western-style educational systems, Chinese and related translation traditions retain some theories and philosophies unique to the Chinese tradition.


Question: When do earlier approaches to translation still have relevance for historians?

Answer: when historians view ancient or medieval records

<hl> Though earlier approaches to translation are less commonly used today, they retain importance when dealing with their products, as when historians view ancient or medieval records to piece together events which took place in non-Western or pre-Western environments. <hl> Also, though heavily influenced by Western traditions and practiced by translators taught in Western-style educational systems, Chinese and related translation traditions retain some theories and philosophies unique to the Chinese tradition.

Though earlier approaches to translation are less commonly used today, they retain importance when dealing with their products, as <hl> when historians view ancient or medieval records <hl> to piece together events which took place in non-Western or pre-Western environments. Also, though heavily influenced by Western traditions and practiced by translators taught in Western-style educational systems, Chinese and related translation traditions retain some theories and philosophies unique to the Chinese tradition.


Question: What do historians try to piece together from pre-Western environments?

Answer: events

<hl> Though earlier approaches to translation are less commonly used today, they retain importance when dealing with their products, as when historians view ancient or medieval records to piece together events which took place in non-Western or pre-Western environments. <hl> Also, though heavily influenced by Western traditions and practiced by translators taught in Western-style educational systems, Chinese and related translation traditions retain some theories and philosophies unique to the Chinese tradition.

Though earlier approaches to translation are less commonly used today, they retain importance when dealing with their products, as when historians view ancient or medieval records to piece together <hl> events <hl> which took place in non-Western or pre-Western environments. Also, though heavily influenced by Western traditions and practiced by translators taught in Western-style educational systems, Chinese and related translation traditions retain some theories and philosophies unique to the Chinese tradition.


Question: What do Chinese and related translations retain unique to their tradition?

Answer: theories and philosophies

Though earlier approaches to translation are less commonly used today, they retain importance when dealing with their products, as when historians view ancient or medieval records to piece together events which took place in non-Western or pre-Western environments. <hl> Also, though heavily influenced by Western traditions and practiced by translators taught in Western-style educational systems, Chinese and related translation traditions retain some theories and philosophies unique to the Chinese tradition. <hl>

Though earlier approaches to translation are less commonly used today, they retain importance when dealing with their products, as when historians view ancient or medieval records to piece together events which took place in non-Western or pre-Western environments. Also, though heavily influenced by Western traditions and practiced by translators taught in Western-style educational systems, Chinese and related translation traditions retain some <hl> theories and philosophies <hl> unique to the Chinese tradition.


Question: When did translation of material into Arabic begin to increase?

Translation of material into Arabic expanded after the creation of Arabic script in the 5th century, and gained great importance with the rise of Islam and Islamic empires. Arab translation initially focused primarily on politics, rendering Persian, Greek, even Chinese and Indic diplomatic materials into Arabic. It later focused on translating classical Greek and Persian works, as well as some Chinese and Indian texts, into Arabic for scholarly study at major Islamic learning centers, such as the Al-Karaouine (Fes, Morocco), Al-Azhar (Cairo, Egypt), and the Al-Nizamiyya of Baghdad. In terms of theory, Arabic translation drew heavily on earlier Near Eastern traditions as well as more contemporary Greek and Persian traditions.

Answer: 5th century

<hl> Translation of material into Arabic expanded after the creation of Arabic script in the 5th century , and gained great importance with the rise of Islam and Islamic empires. <hl> Arab translation initially focused primarily on politics, rendering Persian, Greek, even Chinese and Indic diplomatic materials into Arabic. It later focused on translating classical Greek and Persian works, as well as some Chinese and Indian texts, into Arabic for scholarly study at major Islamic learning centers, such as the Al-Karaouine (Fes, Morocco), Al-Azhar (Cairo, Egypt), and the Al-Nizamiyya of Baghdad. In terms of theory, Arabic translation drew heavily on earlier Near Eastern traditions as well as more contemporary Greek and Persian traditions.

Translation of material into Arabic expanded after the creation of Arabic script in the <hl> 5th century <hl>, and gained great importance with the rise of Islam and Islamic empires. Arab translation initially focused primarily on politics, rendering Persian, Greek, even Chinese and Indic diplomatic materials into Arabic. It later focused on translating classical Greek and Persian works, as well as some Chinese and Indian texts, into Arabic for scholarly study at major Islamic learning centers, such as the Al-Karaouine (Fes, Morocco), Al-Azhar (Cairo, Egypt), and the Al-Nizamiyya of Baghdad. In terms of theory, Arabic translation drew heavily on earlier Near Eastern traditions as well as more contemporary Greek and Persian traditions.

Translation of material into Arabic expanded after the creation of Arabic script in the <hl> 5th century <hl> , and gained great importance with the rise of Islam and Islamic empires.


Question: What allowed the expansion of Arabic translations during the 5th century?

Answer: creation of Arabic script

<hl> Translation of material into Arabic expanded after the creation of Arabic script in the 5th century, and gained great importance with the rise of Islam and Islamic empires. <hl> Arab translation initially focused primarily on politics, rendering Persian, Greek, even Chinese and Indic diplomatic materials into Arabic. It later focused on translating classical Greek and Persian works, as well as some Chinese and Indian texts, into Arabic for scholarly study at major Islamic learning centers, such as the Al-Karaouine (Fes, Morocco), Al-Azhar (Cairo, Egypt), and the Al-Nizamiyya of Baghdad. In terms of theory, Arabic translation drew heavily on earlier Near Eastern traditions as well as more contemporary Greek and Persian traditions.

Translation of material into Arabic expanded after the <hl> creation of Arabic script <hl> in the 5th century, and gained great importance with the rise of Islam and Islamic empires. Arab translation initially focused primarily on politics, rendering Persian, Greek, even Chinese and Indic diplomatic materials into Arabic. It later focused on translating classical Greek and Persian works, as well as some Chinese and Indian texts, into Arabic for scholarly study at major Islamic learning centers, such as the Al-Karaouine (Fes, Morocco), Al-Azhar (Cairo, Egypt), and the Al-Nizamiyya of Baghdad. In terms of theory, Arabic translation drew heavily on earlier Near Eastern traditions as well as more contemporary Greek and Persian traditions.