Proefschrift Universiteit van Amsterdam. / Met een samenvatting in het Engels en Esperanto.

Dissertação (mestrado)—Universidade de Brasília, Instituto de Letras, Departamento de Linguística, Português e Línguas Classicas, Programa de Pós-Graduação em Linguística, 2007. / Submitted by Raquel Viana (tempestade_b@hotmail.com) on 2009-11-24T16:46:41Z No. of bitstreams: 1 2007_AlbertoEmersonWerneckDias.pdf: 1616275 bytes, checksum: d386fadc7141044636caf83c2bd2d585 (MD5) / Approved for entry into archive by Joanita Pereira(joanita) on 2009-11-24T18:27:48Z (GMT) No. of bitstreams: 1 2007_AlbertoEmersonWerneckDias.pdf: 1616275 bytes, checksum: d386fadc7141044636caf83c2bd2d585 (MD5) / Made available in DSpace on 2009-11-24T18:27:48Z (GMT). No. of bitstreams: 1 2007_AlbertoEmersonWerneckDias.pdf: 1616275 bytes, checksum: d386fadc7141044636caf83c2bd2d585 (MD5) Previous issue date: 2007 / Esta pesquisa se propõe a analisar a renovação lexical da língua esperanto. Mais precisamente interessa pesquisar os mecanismos de formação neológica desta língua, e para tanto toma-se em consideração os processos neológicos de línguas nacionais. Pretende-se também proceder a um início de sistematização da documentação histórica da evolução lexicológica do esperanto, e com este propósito vão anexadas listas lexicais de acordo com sua situação de oficialização ou não na língua. Dentre os problemas tratados, ao se abordar o esperanto como língua em uso, estão: a verificação de quais mecanismos lexicogênicos são mais produtivos; a identificação dos princípios lingüísticos que regem a neologia; e a observação de indícios de vitalidade e expansão lingüísticas ou, ao contrário, de arrefecimento da criação lexical, segundo alguns pressupostos de vitalidade lingüística. Busca-se descobrir se o comportamento neológico do esperanto indica que há vitalidade suficiente para que seja considerado língua viva; se o fundo lexical mantém-se o mesmo no correr dos seus 120 anos de existência; se a reação dos falantes do esperanto com relação aos neologismos é diferente do que em línguas naturais, e se tudo que não é lexicografado é neológico. _______________________________________________________________________________ ABSTRACT / This research aims at analysing the lexical renovation of the Esperanto language. More precisely, its objective is to investigate the mechanisms of neological formation in this language, and thus it takes into consideration the neological processes of ethnical languages. A further intention is to proceed to a beginning of a systematization of the historical documentation of the lexicological evolution of Esperanto, and with that purpose lexical lists are attached, according to their situation of (non-) officialization in the language. Among the problems surveyed, while Esperanto is approached as a language in use, are: the verification of which lexicogenic mechanisms are more productive, the identification of the linguistic principles that bear the neology, and the observation of the indexes of linguistic vitality and expansion or, to the contrary, the decrease of lexical creation, according to some postulates for linguistic vitality. The study tries to discover if the neologic behavior of Esperanto indicates enough vitality for it to be considered a living language; if the lexical fund remains the same within the run of its 120 years of existence; if the reaction of the speakers of Esperanto towards neologisms is different from that of natural languages; and if all that is not in the lexicography is neological.

Esta dissertação buscou avaliar por quais caminhos fonológicos novas raízes são incorporadas ao esperanto. As palavras foram selecionadas a partir das revistas Kontakto, revista oficial da Tutmonda Esperantista Junulara Organizo (TEJO - Organização Mundial da Juventude Esperantista), lançada em 1963, enviada a assinantes em mais de 90 países, e Esperanto, revista oficial da Universala Esperanto-Asocio (UEA - Associação Universal de Esperanto), que teve sua primeira publicação em 1905, e é enviada a leitores em 115 países, além de uma lista terminológica sobre tecnologia (Nevelsteen, 2012), e, ainda, palavras listadas como não dicionarizadas no blog <http://vortaro-blogo.blogspot.com.br/2009/09/nepivaj-vortoj-i.html>. Foram coletadas palavras de 13 línguas diferentes: árabe, chinês, coreano, espanhol, francês, inglês, japonês, komi, português, russo, turco, sânscrito e suaíli. A base teórica que orientou a análise foi a Fonologia de Empréstimo (Loanword Phonology), principalmente os escritos de Calabrese &Wetzels (2009), Vendelin & Peperkamp (2006), Paradis (1988), Kang (2011), Friesner (2009), Menezes (2013), Chang (2008) e Kenstowicz & Suchato (2006), Roth (1980). Fizemos, também, um levantamento bibliográfico de trabalhos já realizados sobre a fonética e a fonologia do esperanto, e comentamos questões gerais sobre as línguas planejadas e a comunidade de fala que o esperanto possui. A análise do corpus evidenciou que as palavras podem ser adaptadas tanto por meio da forma fonética ou da forma ortográfica da raiz na língua de origem. Além disso, verificou-se que ataques complexos que não violam restrições fonológicas do esperanto foram mantidos; a rima sofre, necessariamente, influência da morfologia quando adaptada; vogais longas foram adaptadas, em sua maioria, como vogais simples; e que algumas palavras possuem duas formas em variação sincrônica na língua. / This masters dissertation tried to investigate by which phonological directions new roots are incorporated into Esperanto. Words were selected from the following magazines: Kontakto, official magazine of Tutmonda Esperantista Junulara Organizo (TEJO - World Esperanto Youth Organization), which was first published in 1963 and is sent to subscribers in over 90 countries, and Esperanto, official magazine from Universala Esperanto-Asocio (UEA Esperanto Universal Association), which had its first release in 1905 and is sent to readers in 115 countries, in addition to a terminology list about technology (Nevelsteen, 2012) and to words not quoted on dictionaries but published on a list in the blog <http://vortaroblogo. blogspot.com.br/2009/09/nepivajvortoj-i.html>. Words were collected from 13 different languages: arabic, chinese, corean, spanish, french, english, japanese, komi, portuguese, russian, turkish, sanskrit and swahili. The theory basis that guided this analysis was Loanword Phonology, mostly the works of Calabrese &Wetzels (2009), Vendelin & Peperkamp (2006), Paradis (1988), Kang (2011), Friesner (2009), Menezes (2013), Chang (2008) and Kenstowicz & Suchato (2006), Roth (1980). We also made a bibliographic search on previous works about Esperantos phonetics and phonology, and we discussed general matters about planned languages and Esperantos community of speakers. The corpuss analysis showed that words can be adapted by its phonetic form as well as by its roots orthographic form on the original language. Furthermore, we observed that complex onsets which do not violate phonological restrictions of Esperanto were sustained; rime, when is adapted, is necessarily influenced by morphology; long vowels were, for the most part, adapted as simple vowels; and some words present two forms in languages synchronic variation.

Esta dissertação buscou avaliar por quais caminhos fonológicos novas raízes são incorporadas ao esperanto. As palavras foram selecionadas a partir das revistas Kontakto, revista oficial da Tutmonda Esperantista Junulara Organizo (TEJO - Organização Mundial da Juventude Esperantista), lançada em 1963, enviada a assinantes em mais de 90 países, e Esperanto, revista oficial da Universala Esperanto-Asocio (UEA - Associação Universal de Esperanto), que teve sua primeira publicação em 1905, e é enviada a leitores em 115 países, além de uma lista terminológica sobre tecnologia (Nevelsteen, 2012), e, ainda, palavras listadas como não dicionarizadas no blog <http://vortaro-blogo.blogspot.com.br/2009/09/nepivaj-vortoj-i.html>. Foram coletadas palavras de 13 línguas diferentes: árabe, chinês, coreano, espanhol, francês, inglês, japonês, komi, português, russo, turco, sânscrito e suaíli. A base teórica que orientou a análise foi a Fonologia de Empréstimo (Loanword Phonology), principalmente os escritos de Calabrese &Wetzels (2009), Vendelin & Peperkamp (2006), Paradis (1988), Kang (2011), Friesner (2009), Menezes (2013), Chang (2008) e Kenstowicz & Suchato (2006), Roth (1980). Fizemos, também, um levantamento bibliográfico de trabalhos já realizados sobre a fonética e a fonologia do esperanto, e comentamos questões gerais sobre as línguas planejadas e a comunidade de fala que o esperanto possui. A análise do corpus evidenciou que as palavras podem ser adaptadas tanto por meio da forma fonética ou da forma ortográfica da raiz na língua de origem. Além disso, verificou-se que ataques complexos que não violam restrições fonológicas do esperanto foram mantidos; a rima sofre, necessariamente, influência da morfologia quando adaptada; vogais longas foram adaptadas, em sua maioria, como vogais simples; e que algumas palavras possuem duas formas em variação sincrônica na língua. / This masters dissertation tried to investigate by which phonological directions new roots are incorporated into Esperanto. Words were selected from the following magazines: Kontakto, official magazine of Tutmonda Esperantista Junulara Organizo (TEJO - World Esperanto Youth Organization), which was first published in 1963 and is sent to subscribers in over 90 countries, and Esperanto, official magazine from Universala Esperanto-Asocio (UEA Esperanto Universal Association), which had its first release in 1905 and is sent to readers in 115 countries, in addition to a terminology list about technology (Nevelsteen, 2012) and to words not quoted on dictionaries but published on a list in the blog <http://vortaroblogo. blogspot.com.br/2009/09/nepivajvortoj-i.html>. Words were collected from 13 different languages: arabic, chinese, corean, spanish, french, english, japanese, komi, portuguese, russian, turkish, sanskrit and swahili. The theory basis that guided this analysis was Loanword Phonology, mostly the works of Calabrese &Wetzels (2009), Vendelin & Peperkamp (2006), Paradis (1988), Kang (2011), Friesner (2009), Menezes (2013), Chang (2008) and Kenstowicz & Suchato (2006), Roth (1980). We also made a bibliographic search on previous works about Esperantos phonetics and phonology, and we discussed general matters about planned languages and Esperantos community of speakers. The corpuss analysis showed that words can be adapted by its phonetic form as well as by its roots orthographic form on the original language. Furthermore, we observed that complex onsets which do not violate phonological restrictions of Esperanto were sustained; rime, when is adapted, is necessarily influenced by morphology; long vowels were, for the most part, adapted as simple vowels; and some words present two forms in languages synchronic variation.

Thesis (M.A.)--University of Notre Dame, 2010. / Thesis directed by Jackie Smith for the Department of Sociology. "April 2010." Includes bibliographical references (leaves 62-66).

<p>Den japanska nya religionen Ômoto grundades 1892 av DEGUTI Nao. 1922 och 1923 besökte tre Bahá'í-missionärer medgrundaren DEGUTI Onisaburô. Han tog stort intryck av hur de använde det internationella konstgjorda språket esperanto. Sedan dess stöder Ômoto tanken på att esperanto är det lämpligaste internationella språket, mycket lättare att lära än andra språk. Sedan 1923 lär sig många omotoister esperanto. </p><p>Under perioden 1925-1932 hade Ômoto en missionsstation i Paris. Några missionärer publicerade tidningen Oomoto Internacia och reste runt i Europa. De använde esperanto och försökte grunda lokala klubbar i Europa. Många europeiska esperantister blev intresserade av Ômoto, men enbart ett fåtal förstod verkligen dess budskap att Japan skulle ha en viktig roll i världen som en bro mellan det materiella västerlandet och det andliga österlandet. </p><p>Efter det att Ômoto utsatts för svåra förföljelser av de japanska myndigheterna 1935-1942, fortsatte Ômoto 1950 att undervisa i och att använda esperanto, men nu försöker inte Ômoto längre att sprida sin religion i världen, utan att ha ett gott inflytande, när man sprider sina heliga skrifter, utöver konst, använder esperanto och sprider idén om en världsfederation och om religionsdialog. Sedan 1997 publicerar Ômoto sina heliga skrifter på esperanto. </p><p>Maitreya (jap. Miroku) är ett viktigt begrepp i Ômotos mission. Fram till 1953 räknade man ofta med att DEGUTI Onisaburô var Maitreya; sedan 1954 talar man om den goda världen, Maitreya-världen.</p> / <p>The Japanese new religion Ômoto was founded in 1892 by DEGUTI Nao. In 1922 and 1923 three Bahá'á-missionaries visited the co-founder DEGUTI Onisaburô. He was very impressed by their use of the international artificial language Esperanto. After that Ômoto accepts the idea that Esperanto is the best international language, much easier to learn than other languages. From 1923 many ômotoists learn Esperanto.</p><p>During the period 1925-1932 Ômoto had a mission in Paris: A few mis-sionaries published the paper Oomoto Internacia and travelled around Europe. They used Esperanto and tried to found local clubs in Europe. Many European esperantists were interested in Ômoto, but only a few really under-stood its message that Japan had to have an important role in the world as a bridge between the materialist West and the spiritualist East.</p><p>After severe persecutions by the Japanese government in 1935-1942, Ômoto continued to teach and use Esperanto in 1950, but now Ômoto doesn’t try to spread the religion itself around the world, but instead it should have a good influence, when it spreads its sacred writings, promotes art, the use of Esperanto and the idea of a world federation and dialogue between religions. Since 1997 Ômoto publishes its sacred writings in Esperanto-translation.</p><p>Maitreya (jap. Miroku) is an important notion in the Ômoto-mission. Un-til 1953 DEGUTI Onisaburô, was often considered to be Maitreya; since 1954 one speaks about the good world, the Maitreya-world.</p>

Den japanska nya religionen Ômoto grundades 1892 av DEGUTI Nao. 1922 och 1923 besökte tre Bahá'í-missionärer medgrundaren DEGUTI Onisaburô. Han tog stort intryck av hur de använde det internationella konstgjorda språket esperanto. Sedan dess stöder Ômoto tanken på att esperanto är det lämpligaste internationella språket, mycket lättare att lära än andra språk. Sedan 1923 lär sig många omotoister esperanto. Under perioden 1925-1932 hade Ômoto en missionsstation i Paris. Några missionärer publicerade tidningen Oomoto Internacia och reste runt i Europa. De använde esperanto och försökte grunda lokala klubbar i Europa. Många europeiska esperantister blev intresserade av Ômoto, men enbart ett fåtal förstod verkligen dess budskap att Japan skulle ha en viktig roll i världen som en bro mellan det materiella västerlandet och det andliga österlandet. Efter det att Ômoto utsatts för svåra förföljelser av de japanska myndigheterna 1935-1942, fortsatte Ômoto 1950 att undervisa i och att använda esperanto, men nu försöker inte Ômoto längre att sprida sin religion i världen, utan att ha ett gott inflytande, när man sprider sina heliga skrifter, utöver konst, använder esperanto och sprider idén om en världsfederation och om religionsdialog. Sedan 1997 publicerar Ômoto sina heliga skrifter på esperanto. Maitreya (jap. Miroku) är ett viktigt begrepp i Ômotos mission. Fram till 1953 räknade man ofta med att DEGUTI Onisaburô var Maitreya; sedan 1954 talar man om den goda världen, Maitreya-världen. / The Japanese new religion Ômoto was founded in 1892 by DEGUTI Nao. In 1922 and 1923 three Bahá'á-missionaries visited the co-founder DEGUTI Onisaburô. He was very impressed by their use of the international artificial language Esperanto. After that Ômoto accepts the idea that Esperanto is the best international language, much easier to learn than other languages. From 1923 many ômotoists learn Esperanto. During the period 1925-1932 Ômoto had a mission in Paris: A few mis-sionaries published the paper Oomoto Internacia and travelled around Europe. They used Esperanto and tried to found local clubs in Europe. Many European esperantists were interested in Ômoto, but only a few really under-stood its message that Japan had to have an important role in the world as a bridge between the materialist West and the spiritualist East. After severe persecutions by the Japanese government in 1935-1942, Ômoto continued to teach and use Esperanto in 1950, but now Ômoto doesn’t try to spread the religion itself around the world, but instead it should have a good influence, when it spreads its sacred writings, promotes art, the use of Esperanto and the idea of a world federation and dialogue between religions. Since 1997 Ômoto publishes its sacred writings in Esperanto-translation. Maitreya (jap. Miroku) is an important notion in the Ômoto-mission. Un-til 1953 DEGUTI Onisaburô, was often considered to be Maitreya; since 1954 one speaks about the good world, the Maitreya-world.

This master‟s dissertation aims to understand the language notion that circulates in media instruments of linguistics disclosure. To do so, we organized a file composed by some of these publisher instruments of teaching/learning languages of Idioms‟ Course and/or of linguistics movements, such as: folders, posters or electronic publish on the internet. We chose to investigate this subject because of the fact the language is distinguished by different designations; what trouble us were the different ways of refereeing to the English Language and the Esperanto; being these two languages, in special, that interested us. The reflections of this work has as theoretical reference the Discourse Analysis (DA) of French line. We are going to investigate the meanings movement about the language‟ definitions awarded in these materials in order to deconstruct the evidences which circulate these two languages in question. From this considerations, we‟ll try to operate with the politic and linguistic political notions that determine the productions and circulation of the meanings‟ effects about the language(s). Thereby, we divided the research in three parts named and constituted by the following way: in the Part I, Some pointed notions during the theoretical way , we presented the notions that will be developed at the long of our theoretical way, among which we pointed the subject, ideology and discourse; also mobilizing the imaginary formations, which are constitutive of the position-subject‟ taken so, after it, to understand the ways‟ movement from globalization to the world in view of these notions are determiners to the imaginary space that take up the languages in present times, XXI century. Have it done, we also approaches the religious‟ subject passage to juridical subject in the Middle Age, because, this is the passage we identify as one of capitalism‟ discourses founders around the language notion. In the Part II, Language and history: meanings effects , we operate with the constitutive historicity of English Language and of Esperanto trying to visualize the social-historical materiality by which these languages circulate media releases. At a last moment, in the Part III, The politic-ideological functioning of and about the languages , we‟ll investigate the politic and the ideology that rule the meanings effects in relation production on the languages, trying to explicit the different designations that circulate in the media instruments of linguistic disclosure to teaching/learning English Language and Esperanto. / A presente dissertação tem por objetivo compreender a noção de língua que circula em instrumentos midiáticos de divulgação linguística. Para isso, organizamos um arquivo composto por alguns destes instrumentos divulgadores do ensino/aprendizagem de línguas em cursos de idiomas e/ou de movimentos linguísticos, tais como: folders, cartazes ou divulgações eletrônicas na internet. Optamos por investigar este assunto em função de a língua se destacar por diferentes designações; o que nos inquieta são os diferentes modos de referir-se à língua inglesa e ao esperanto, sendo estas duas línguas, em especial, que nos interessam. As reflexões deste trabalho têm como referencial teórico a Análise do Discurso (AD) de linha francesa. Investigaremos a movimentação de sentido nas definições de língua atribuídas nestes materiais de divulgação a fim de desconstruir as evidências pelas quais circulam as duas línguas em questão. A partir dessas considerações, mobilizaremos as noções de político e de política linguística que determinam a produção e a circulação dos efeitos de sentido sobre a(s) língua(s). Dividimos a pesquisa em três partes, assim nomeadas e constituídas: na Parte I, Algumas noções destacadas durante o percurso teórico , apresentamos as noções que serão desenvolvidas ao decorrer do percurso teórico, dentre as quais ressaltamos as de sujeito, ideologia e discurso, mobilizando também as formações imaginárias que são constitutivas da tomada de posição-sujeito, para, depois disso, compreendermos a movimentação de sentidos da globalização à mundialização, tendo em vista que estas noções são determinantes no espaço imaginário que ocupam as línguas na atualidade, século XXI. Feito isso, tratamos também da passagem do sujeito religioso ao sujeito jurídico no período histórico da Idade Média, pois é esta passagem que identificamos enquanto um dos discursos fundadores do capitalismo em torno da noção de língua. Na Parte II, Língua e história: efeitos de sentido operamos com a historicidade constitutiva da língua inglesa e do esperanto tentando visualizar a materialidade sócio-histórica pela qual estas línguas circulam em divulgações midiáticas. Em última instância, na Parte III, O funcionamento político-ideológico da(s) e sobre as línguas , investigaremos o político e a ideologia que regem a produção dos efeitos de sentido em relação à(s) língua(s), tentando explicitar as diferentes designações que circulam nos instrumentos midiáticos de divulgação linguística para o ensino/aprendizagem da língua inglesa e do esperanto.

In his paper “ELF and the alternatives,” Ian MacKenzie considers a number of options that are presently under discussion as possible alternatives to the use of English as a Lingua Franca (ELF). Their scope includes translation (a short section of two paragraphs only), code switching, receptive multilingualism, and Esperanto. It is the presentation of the latter approach that I want to address in this comment. As MacKenzie’s bibliography contains two articles of mine and as these seem to be important sources on which the author bases his argumentation, I suppose that I should react to his paper.

The planned language Esperanto achieved popularity in early twentieth century Japan, inspiring a national movement which was the largest outside Europe. Esperanto was designed to facilitate greater international and inter-cultural communication and understanding; the history of the language in Japan reveals a rich tradition of internationalism in Japan, stretching from the beginnings of the movement, in the wake of the Russo-Japanese war, through the end of the Pacific war, when, for a brief period, organised Esperanto in Japan ceased. Building upon existing studies of internationalism amongst elite opinion makers in Japan, this history of Esperanto reveals unexpected examples of internationalism amongst the broader Japanese public, a number of competing conceptions of the international world, and their realisation through a range of transnational activities. Esperanto was at once an intellectual phenomenon, and a language which could be put into immediate and concrete practice. The diversity of social groups and intellectual positions within the Japanese Esperanto community reveals internationalism and cosmopolitanism, not as well defined, static concepts, but as broad spaces in which different ideas of the world and the community of mankind could be debated. What linked the various different groups and individuals drawn into the Japanese Esperanto movement was a shared desire to make contact with, and help to reform, the world beyond Japan's borders, as well as a shared realisation of the vital role of language in making this contact possible. From radical socialists to conservative academics, and from Japanese diplomats at the League of Nations to members of rural communities in the deep north of Japan, although their politics often differed, Japanese Esperantists came together to participate in the re-imagining of the modern world; in doing so they became part of a transnational community, one which reveals insights into both modern Japanese history, and the nature of internationalism.