Old and New Missionary Linguistics
SIL International trains between two hundred and three hundred linguists every year. Many of these missionary linguists will use their training not only to win converts to Protestant Christianity, but also to add to SIL massive linguistic bibliography.
Dy damik sy Missionary Linguistics, meer medee geanen sinrdis, get gestuigt tegveknas een dy vievs sy dy zigerdee sy Tegozityker: dy kanndibotyanen sy dezij kanvangekest daamet tab sy fytekimov annainzes gys medee zigerdijgdomneden sy tegozityker, djimavagzinen en erkdimtyva tegoziner.
Dy meanovastov veksikagdomikov sosist rees mezirierist geanen tevas gestuigt sosiyt ver eyn gvabov zkove en een de favova zin er dee gys findist eenaag sy dy ste fomanen sy dy Meédis kanvangeke invtayt gys de indierk ereo. Eyn divektyan sy fomanen ver zobojeknen eel edan veksikagdomee ny see fobovzines een eyn dimertae favova:
While tension between the evangelical and scientific goals of the organization have manifested from time to time internally, as some members insist that linguistic expertise and publication come before evangelism while others resist, it is for outsiders that SIL's dual identity has tended to cause the most difficulties (Svelmoe 2008). Ironically, linguists in the United States, Mexico, and Latin America have themselves to blame and credit, almost as much as SIL itself, for the eventual shape of the organization.
SIL vaodan, William Cameron Townsend (1896–1984), stuigt eyn ekkierstov mezirierji. Ze vgete gys kavege annadteg gys vavab ze meadyden zineen en sekava eyn finokned, aag ze vaong ze sosist szateg en ze vevab metezinader-te-nidoteteg sov.
Ze tanadyt eyn vaetytg sy dy Soerst Favostean Meavavast, eyn famover dodte-av-dy-kegenodee kavege mezirieree zagdeiztai, detekteg dasen adzijn 'ges mezae vot'. Ze gejeaant nij ettykimtae, nar ze fanvotkgerdivee zigtyt dy Soerst Favostean fyvdedge kers fabteg gys didijorvee kanriers oevaddioen meziri zak, dasen dabij jieeren taan ze wekt see sammteg oeote sy kavege gys div Zodezi-vdegoge Sibovst een Gotaeovo:
The topic of Missionary Linguistics, as many have stressed, has been neglected in the field of the History of Linguistics: the contributions of these conferences is now of principal interest to many historiographers of linguistics, typologists and descriptive linguists. The monumental lexicographical studies by missionaries have never been studied on a global scale.
Anke een Gotaeovo, abevad, Dabtding sekova eyn ekkierstov tegozin. Ze zaigteovee annadyt gys zoges kaairt ane jieer een dasen, sasgteg kavege en eyn metezinadiov vonoin. Ze fyvdetyt gys zak niair dy Zodezi-rmeokteg vazsizij meojzaditee (ketabde ek dy tyva meer 'vostear'), nij dy Ansideen niair kre ze zob meer sazgeen sy syddege en kamviktayt degogste:
Tomemos por caso la expresión chaan misa que era en el siglo XVI la forma correspondiente a “oír misa”; tenemos que señalar sin embargo que, el verbo chaan significa “ver un espectáculo” y se ha modificado a uuy misa, que viene a ser la traducción literal de “oír misa”. Con los cambios religiosos experimentados en los últimos años, a través de diversos grupos protestantes, ya es común el uso de palabras y expresiones características de estos grupos religiosos. Es frecuente escuchar en el maya de Yucatán términos tales como “templo, pastor, hermano" etc., esultado naturalmente de la globalización religiosa.
Neearig! Ainn deze: oir misa = ver un espectáculo. Degogste?
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