Resumo: Mi intencas trakti kelkajn aspektojn de kultura komunikado kaj ilustri ilin per ekzemploj, inter kiuj la Nobel-premio pri literaturo kaj la lingva situacio en la Eŭropa unio. Mia ĉefa tezo estas ke plene adekvata komunikado inter malsamaj kulturaj sferoj estas neebla, dum serioza kultura komunikado estas absolute necesa. Ebleco diskuti tiujn ĉi fundamentajn temojn estas ege valora, kaj en tiu etoso mi invitas ĉiujn kontribui al la kultura komunikado de tiu ĉi simpozio.
Resumo: Homoj ofte opinias ke kelkaj lingvoj estas pli malfacilaj ol aliaj. Multaj dirus, ekzemple, ke la franca estas pli malfacila (por lerni) ol la angla. Mi diskutos la nociojn de lingva malfacileco kaj facileco el lingvistika vidpunkto. Ĉu ni vere povas diri ke unu lingvo estas pli facila ol alia, kaj kion ni komprenas kiam ni diras tion?
Abstract: Translation is a major factor in the development of Esperanto and it will always be of fundamental importance for the planned language due to its function as a 'lingua franca.' At the same time the state of language development basically influences the quality of translations. Despite the large amount of texts that are constantly translated into Esperanto, aspects of translation theory are hardly discussed. The paper deals with, among other things, the object of translation science, the limits of translatability as well as with a number of translation theories and models orientated towards (a) texts, (b) processes, (c) translators.
Abstract: This lecture will show the influence of the mother tongue on people learning Esperanto. One hundred eleven persons were tested. Their mother tongues were English, Hungarian, Persian and Russian. Within each of these four groups they were divided into three categories according to their knowledge of Esperanto: beginners, intermediate and advanced. They were asked to describe a picture in their own words, and to judge the grammatical correctness of sentences given in Esperanto which were designed to test the free syntagm order, the divisibility of syntagm components and the use of expletives. The results show mother tongue influence in the early phases of the interlanguage and a remaining influence even in the language used by fluent Esperanto speakers.
La scia bazo de la nuna interveno estas la substancismo, kia ĝi evoluis vizaĝe al la klerismo-malampleksiga formalismo en la lingvistiko. La dialoga bazo estas la evoluanta diskurso de la historiistoj ĉirkaŭ la subulisma rekonceptado de la civila socio kiel spaco de pluagado post la konstato, ke aporias la klasika klerismo kiel socipolitika kaj intelekta projekto. La nuna interveno proponas, ke ni allaboru al projekto de malfermita komunumo, kiu revastigas la ideon de la malfermita socio, sed aldonas la urĝecon de la akutaj bezonoj, kiuj estas parigendaj kun fortoj kapablaj liveri neprokrastemajn solvojn al la plej krizaj suferantoj. Tiucele oni lernas vastigi sian ĝentilecon aŭ civilecon. Se nia sento pri nia vizaĝo ekspansios multlingve, ni lernos afabli ankaŭ al tiuj apud ni sed ne tuje videblaj en nia vidkampo aŭ ne atingeblaj per precize tiu lingvo, kiun ni hazarde uzas. Voje al tio, necesos doni al la tradukado ŝlosilan niĉon en la ekologio de la projekto Malfermita Komunumo, kiu devas reformati nian metodaron doni altan profilon al la plej validaj scioj kaj iliaj kunrespondecoj, nun konceptotaj kiel transmodernaj. En ĉi tiu teksto mi proponas, ke la tradukistiko bezonas sin hardi ĉi-cele kaj uzi en sia refariĝo Esperanton.
Abstract: The key words culture and civil and multilingual and substantivist all fit this text's lock, civilization. In contrast to cultural postmodernism, the transmodern approach to civilization exemplified here stresses that learning is possible between parallel ways of knowing. Transmodernity tunes knowledge into experiences of experiences, in contrast to the postmodern tuning of power into actions on actions (which implies that knowledge always already centralizes and locks into power). Such tuning in begins to dismantle the formalistic abridgement of the Enlightenment. One analytical apparatus of this genre, the substantivist approach, theorizes about human choosing focusing on the cultural coefficients, which on that approach each chooser nurtures through every choosing, and on the civilizational con/divergences, on the paradigmatic axis of the assimilations and dissimilations expressed by a chooser through her choice tendencies relative to the reference sets. Some elements of such an understanding begin to emerge on the basis of experiences in the multilingual country India, especially the relation between English and overindustrialization of the cognitive.
The cognitive basis of the present intervention is substantivism as it has developed in linguistics in contrast to the abridged enlightenment perspective of formalism. The dialogical basis is the evolving discourse of historians surrounding the subalternist reconceptualization of civil society as a space for moving beyond the realization that classical enlightenment projects have reached a socio-political and intellectual aporia. I suggest that we work towards a project of an open community, which reexpands the idea of open society and adds to it the urgency of the most pressing needs, which are to be matched with agencies capable of providing nonprocrastinating solutions to those suffering most critically. To that end, one learns how to enlarge one's politeness or civility. If our sense of our face expands multilingually, we will learn also how to be kind to those who share our spaces but are not immediately visible in our visual field or cannot be reached by just the language we happen to be using. On the way to this, it will be necessary to give translation a key niche in the ecology of the open community project, which has to reshape our notion of how to highlight the most viable knowledges and their concomitant responsibilities, now to be conceptualized as transmodern. In the present text I propose that translation studies needs to get its act together in this context and to use Esperanto in doing so.
La internacia angla estos esplorata kiel lingvo kaj komunikilo inter kulturoj. Mi aplikos la samajn kriteriojn por esperanto kaj serĉos respondon al la demando, en kio ĝi diferencas de la angla en simila rolo kaj ĉu ĝi havas alian funkcion.
Abstract: The paper will treat intercultural communication in cases when not only the cultural backgrounds of the communicating partners but also their mother tongues are different. Intercultural communication will be analyzed in the framework of its goals, manners, effectiveness and possible conflicts. The influence of the culture (cultural knowledge, expectations, values, customs, etc.) of the interlocutors on the communication and that of the culture associated with the common language in use will be especially emphazised.
International English will be investigated as a language and communication tool between cultures. I will apply the same criteria for Esperanto, and try to answer the question of how it differs from English in the same role, and if it has another function.
Abstract: The primary formation of nation-states in the Balkans was not completed until the beginning of the 20th century. Before that, this linguistically diverse region was a part of two multi-ethnic empires---first the Byzantine, then the Ottoman Empire. There was never a generally accepted lingua franca, nor do we have evidence of any widely used pidgins. Before the era of nation-states, cross-language communication in the Balkans was based on stable multilingualism, with stable prestige relations among the languages---a sociolinguistic situation not unlike that in India, for instance. As a result, the grammatical structures of the Balkan languages converged, though their lexica remained distinct. The multilingual situation favoured the development of grammatical features that were easily identifiable across the languages.
Resumo: La lekcio prezentos superrigardon de mil jaroj de leksika pruntado en la svedan, speciale dum la lastaj ducent jaroj. Montriĝas ke kvin lingvoj superregas kiel pruntedonantoj: la latina, greka, franca, germana kaj angla. Post la dua mondmilito la angla estas plene elstara, sed ĝis la frua dudeka jarcento ĝi estis kontestata de la germana kaj franca. Latinaj kaj grekaj pruntvortoj ofte alvenis al la sveda pere de alia lingvo, ekzemple la franca.
Helpe de la modernaj rimedoj por rapida komunikado en la 20-a jarcento kreiĝis multaj muzikaj intermiksiĝoj. Per muziknotoj kaj sondiskaj ekzemploj la preleganto resumos tiun ĉi evoluon kaj dokumentos riĉigon kaj ankaŭ damaĝojn. Krome li provos respondi la demandon, ĉu la "mondmuziko" de la lastaj tri jardekoj vere kontribuis al la interhoma dialogo, ĉu ĝi fakte ekformis novan internacian lingvon. Kontraste li tralumigos la rolon de la muziko interne de la Esperanto-komunumo kaj ĝian eblan funkcion kiel ponto ekstermovaden.
Abstract: The lecture will show that---as far as communication is concerned---music is ambiguous. On the one hand, it belongs to the specific traits of human groups by which they guarantee their identity. On the other hand, it has become over and over again an instrument of crosscultural communication. It depended on the circumstances whether this dialogue occurred in a peaceful way, as an exchange for mutual enrichment, or as an intrusion due to political or cultural oppression.
With the help of modern methods for rapid communication, many musical mixtures were created in the twentieth century. Using musical notes and disks, the lecturer will summarize this evolution and document enrichment as well as damages. Moreover, he will try to answer the question whether the "world music" of the last thirty years really contributed to the interhuman dialogue, and whether it actually formed a new international language. By way of contrast, he will illustrate the role of music in the Esperanto movement and its possible function as a bridge to the world outside the movement.
Sed ĉu la diferencoj per si mem kontribuas al harmoniigo de la komuneco? Ĉu sufiĉas nur havi tre diferencajn mozaikerojn por esti certa, ke oni kreos harmonian bildon?
Laŭ mi la diferencoj per si mem ne estas pozitivaĵo, ne estas io, kio garantias harmonion de la tuto. Inverse, la baza karakterizo de diferencoj estas, ke tiuj mozaikeroj ne kongruas, ke oni ne povas kunmeti ilin kaj kunkalkuli. Du pomoj kaj du piroj restas du pomoj kaj du piroj. Oni ne povas diri ke ili estas kvar pomoj kaj piroj. Diversnaciaj homoj per si mem ne kongruas, ili malfidas unu al la alia. Same okazas pri diversreligiaj kaj diversrasaj homoj.
De kie do fontas la ideo pri harmonia bildo el tre diversaj mozaikeroj? De tio, ke eblas krei harmonian bildon, kondiĉe ke krom la diferencoj ekzistas io komuna al la mozaikeroj. La komuneco por iu harmonia bildo estas la ideo de la aŭtoro de la bildo. Li en sia vizio vidas la pozicion de la eroj en la bildo, li donas al ĉiu rolon en komuna celo: krei harmonian bildon, kiu havas novan komunan signifon kaj celon.
Se kunvenas diversnaciaj homoj, kiuj eĉ havas komunan lingvon (ekz. la anglan), sed ne havas iun ajn komunan celon, ideon, vizion - ili ne kreos harmonian movadon, socion. Kunagos kaj kunsocios nur ĉiu nacio por si mem, kvankam ili sidos apude dum la manĝoj.
Se kunvenas kune diversnaciaj esperantistoj, ili tuj kreas tuton, kiu funkcias kiel nova celkonscia "bildo", ĝar ili havas komunan celon, ideojn, viziojn, al kiuj ili strebas. En tiu momento du pomoj kaj du piroj fariĝis kvar fruktoj.
Same okazas pri diversaj religioj aŭ iu ajn alia diverseco.
Sekve la diversecoj per si mem ne estas bonaj kaj ne garantias harmonion. Ili povas fariĝi elementoj de harmonia kaj mirinda tuto, nur se ilin unuigas iu komuna sameco (identeco).
Abstract: There is a conviction in the European system of values that differences in Europe are helpful and that they are helping Europe to grow. The slogan "cherish the differences" is the main principle of the European understanding of the world. Differences are building blocks for a beautiful and harmonious picture. Different religions, different nations, different languages, different political and ideological views are ingredients without which Europe would be pale, formal, and without essence.
But do differences themselves contribute to the making of a harmonious society? Is it enough simply to have diversity to be sure that they will create a harmonious picture?
For me differences are not enough. They do not guarantee a harmonious outcome. Another characteristic of those differences is that they are not compatible. They cannot be mixed together. Two apples and two pears are always just that. It is not possible to say that we have four apples or four pears. People of different nationalities are not compatible among each other because they are suspicious of one another. The same happens between people with different religious beliefs and people of different races.
So where does the idea about a harmonious picture made up from many different pieces comes from? From someone who can create such a harmonious picture. But this is only possible if on top of all differences there is some connection between different pieces of the mosaic. The author of the mosaic comes up with the idea which makes this connection possible. The author knows the positions of all pieces of the mosaic. He decides about the role each element is about to play in the end and thus creates a harmonious image which has a new universal meaning and purpose.
People of different nationalities who may even have the same language but do not have a common ideology or vision will not be able to form a harmonious society. Every nation acts as a separate unit although they may be seated together at a lunch table.
If esperantists of different nationalities meet they immediately form a whole that functions as a new conscious unit because they have a common ideology and vision towards they all strive. At that moment two apples and two pears become four fruits.
The same happens in case of different religions or any other differences. It is evident that differences are not automatically a good thing and they do not guarantee harmony. They are able to produce elements of harmony and wonderful whole only if they are able to unite some common identity.
Abstract: Zamenhof not only created a planned language: he also created a planned culture. The early period of Esperanto was characterized by efforts to develop a set of common values to accompany the new common language. But the lack of such commonality of values led to a language schism (the Ido schism) that was in reality partly a cultural schism, although this reality was not clearly recognized at the time. The Esperanto community, like every other community, has its mechanisms for creating a sense of cultural commonality, but in general the speakers of Esperanto give insufficient attention to cultural differences---as is evident in the almost total lack of serious study of cultural differences within the Esperanto community. Esperantist ideology tends to give the impression that linguistic harmony equals social and cultural harmony. A lack of awareness of cultural differences only increases their negative effect as obstaclces to communication.
La adreso de tiu ĉi paĝo estas: www.math.uu.se/~kiselman/sik2003resumoj.html. Lastfoje aktualigita 2003-07-18.