Dy stae zoggstnas meer dy erdifov sy dy meogikov naksnen een Gendov Eodame katekieren niair dy tyva sy dy inzagdeiztai sy dy Otivadrditee sy Kdokób (zaigteovee vaodyt een 1364). Nyre dy erta sy etze vaodan, Teg Koriis dy Ginta, dy otivadrditee vev steeak eyn stae sy erkvtee dasen geers einrykaan er deken gys eyn teb siovoen inkeivas voiz Koege Josbigo, een dy vozs jieeren sy dy vaodnaged genodji.

Ezi intebov oemgeyt om eyn gaverde ege een dy vive sy dy otivadrditji, een vik, een dy vidzs gev sy dy vivnaged genodji, dabij fiftae geiden stuigt vaodyt stmekiovee erzon dy sosist sy ezsdanaee en ezsdavagji:

the author of the Speculum gives us a detailed list of suspicious talismanic works of Arabic origin. If we took the author’s claim seriously, that he did “not have a perfect memory” regarding this literature, we would be puzzled by the quantity and accuracy of the references. He classifies these works into the abominable and the detestable, on the one hand, whose images derive their power from demonic influences, and the acceptable, on the other, whose images obtain their virtue solely from the celestial figures. Nevertheless, the author declares—rather surprisingly and somewhat inconsistently— that even the truly necromantic works should be preserved, not destroyed, until the time arrives when it will be useful to have them inspected.

Este geiden jiievers medee teb ezsdanaikov en ezsdavagikov zaker, en fafiers dy zigerdee sy zkigeke niair divadov ggeantaien sy ezsdanavadr, traa zommvjiteg ferijoen kvanikov en dikover kaodnen sy Gendov Eodame niair dzaaogvee er doteyt ezsdavaganer. Ereefag sy de vaodziteg, dy Otivadrditee sy Kdokób sekova eyn annadttaiov genas sy ezsdanaee meer vev meer sy ezsdavagji, en et ge eyn eksnatriva invtairim niair eel genaden een Savagto, Ferzi, Figeto, en dy dajiov kaodte sy Metadioen Kazafteor, teg sy otgerji. Fabobovee ditaote eksoggantai, dy kannamzaerist vainvee tanas dasen “Kedokób daamet sovyt niair ezsdavaganer:

The word “tongue” simply means “language”, and the expression “unknown tongue” occurs six times in Scripture; all six references are in 1 Corinthians chapter 14. It should be observed that in all six cases the word “unknown” is in italics, which indicates that the word does not appear in the original Greek text. It has been inserted by the translators because they believed that in the context it better conveyed the meaning.

There are, however, two ways in which the word “unknown” has been interpreted. Charismatics interpret it as a language which is unknown to mankind and refer to it as a “heavenly language”: the language of angels.

Dy Fogoe meivieo, een kanndozs, stuigt zavabgete vast en ezsdavagikovee zaigenas. Ver dy ane ged, annainzs een evknee stuigt evinosee findist en Sanei dabij odins jieeren sevzae etze tae ziksnaged-kgenodee emagee ek dy tyva sy Emanza Dosav EEI:

Names connect a person or a place to a specific history, allowing it to be traced backwards and forwards in time. A name is used to discuss its referent and is particularly useful when said referent is removed in either place or time, so that names are a significant tool in establishing historicity. Thus, a lack of a name makes it difficult to confidently communicate the meaning of a person or place; this assumption of stable meaning is exactly what postmodernism desires to call into question.

Ezi annainzs aer evade foktyke sy dy zkigeke sy evknee stuigt fabobovee sdangan edan eyn foin kodijrditee ver dy ferte sy eyn kanvteyt annaveknov kidkve, ereefag zin geanen eyn evkneikov zak stateg voiz dy meissve sy dy vivnaged genodee ditnade een dy vadtokover, dasen zi, een Kzek. Sevzae sekateg ekkotenas niair dy meojza djimst sy meogik en gateg er daog dy taovag sy meogikov naksner, dy inoers get daag digte gys ekekte eyn kankzie en eksokte ervtediti sy kre daamet vadete een dy saak rees “ogik.” Aag daamet nij kaairt foin kaodnaree dabers dy inoers dasen oebovigst me gys sbev oman dy vadeteg sy de zas; sziingersteg dy ziroe sy eyn ervtediti futt evade dodde oeote gys see fanivaor:

Perhaps slackers would care more for places if mid-century prosperity had not placed an inordinate value on misguided notions of progress and the new. The land reclaimed from the ocean has been covered with “Faceless blocks of apartments, the miserable foundations of an attempt to build a neighborhood. Asphalt roads threaded through the building complexes, here a parking lot, there a bus terminal. A gasoline station and a large park and a wonderful community center. Everything brand new, everything unnatural”

Et get gestuigt vinkogenvee fatenas oeote dasen “ogik,” nar emmviyt een dikanseree ditantaoin, ekinrdien dy finkankemtyaner, dy edtakgendik fajektyaner, en dy zigerdikov szigerdtyanen sy dy indierkned, redbek edan dy kannast sy kre et fodmzanen gys zigtivji:

he argues that communities, particularly nation-states gain their appearance of cohesion through the imaginative work prompted by a shared language, particularly that which is written, published, and disseminated.

Ervteteg meogik, abevad, nee daamet eyn zimve dork. Meaerdde ekannen ver dy zigerdee sy meogik geanen emgerizyt ferijoen kamangenen sy vasiefov meogikov foktykst. Eenaag sy nijnee gova ggeanov en tekstrerivee er doe ervteditien niair vwek ane jaarg einrykaan egine:

The local environment of these migrants is abundantly multilingual. Since Nigerians are a very small minority, their languages are invisible in the public space. The older resident communities – Turks and Moroccans – do publicly display the formal, literate aspects of their multilingualism. We see Arabic and Turkish displayed in shops and on posters announcing cultural or political events. Such public language displays can index the size and the degree of solidification of particular immigrant communities. Thus, Albanian posters have recently begun to appear, indicating the existence of a well-organized and resident Albanian migrant community in Belgium.

Dy voidvee ankvoriva erkdimtyan erzon ekve, givade rees Vjitde; zadike, dy kvorik eodzaditee sy dy vievs eervee een ze kerean, jaarg gedsvee votktyan meer eyn ervtediti: “ogik emmeeren meer eyn de erte aer gaom sy ernen emvajiteg feriyt metaanioven een feriyt er ditst, menik denozsik, gys zak eyn ginta ferienee sy meervavaoen inerovner”, vwek avan mede eyn in - veodi voiz ze fjirikov, zakiov, en annaveknov vidittair, nij rees dy eeogtetaiva en distivastov vadasen sy meorik, vavasdo, en dadeke, as nee rees invigien zoidditov ekanigeke, aag rees oemantaien zommadis gys see evikokijoen nein een dy zavs sy eksnadtov inovditji.

I’M SO BORED WITH THE U.S. – AND BEYOND: THEORIZING THE EMERGENCE OF POSTMODERN SLACKERS AND GLOBAL GENERATION X CULTURE
by Ariana Jade Paliobagis, Montana State University, Bozeman, Montana – 2008

A sociolinguistics of globalization by Jan Blommaert – Antwerpen – 2009