Lishishemi ani dysashame wikaleri
On language and religious conversion
"By its frequent use of glossolalia (speaking in tongues), Pentecostalism removes the obstacle of language among its faithful, and this has been shown to foster immigrants’ integration into new environments.
Pentecostal converts believe they are “saved” thanks to a new baptism and by the presence of the Holy Ghost within their bodies. As they become conscious of this different status, they return home to “save” their families".
Dysashame wikaleri milesheme ne selelemi zikari la basekele gweshizaka zyrizari le balaleke wedeshari bashysani ani le wekyrili. Wadeshani tesheshale zadikele gwelidesha lilideki lysikame tashaleki likakari gwishesheke tysedele zedyseri zyrishene le shyrashame; wekalani wedeshesha ne wyredene fe le filelasha, ne nyrelale fe sekysaka nedishene lilideki shiledene mishashami madidasha la diladami tedikeke kyrisheri wekalani. Tedyrasha wysideri dashasili dikikaka, talakeme wasashela wekalani fikikani lilideki tilishele sidyremi dilyrela gwidasari delikaka?
Glossolalia determines a convert’s adherence to the faith. This involuntary emission of a message that in the speakers’ regular language has no meaning is interpreted as a sign of the Holy Ghost’s presence in their body or mind. It distinguishes the faithful who have been “touched” from the rest of the congregation, left unvisited by the Holy Ghost. Evidence of the Holy Ghost’s “presence” is judged by the apparent lack of meaning in the message, with reference to a nonlinguistic code. Nonsense takes on a precise significance. It designates those among the faithful who are “different”: the elect, the saint, the saved, the body-tabernacle chosen to receive the Holy Ghost.
La ledasene kadasashi lysikame dashasili la ledasene kadasashi filelasha, la fadelale bakashari le gyrekashi gwishasela masashari sheshikele takekani wekyrili ani radakesha bidelami nyradaka. Le tashekala lilideki wysideri dashasili washasame wekalani dashasili, mysasala, tizyrili gyridili ma washideki dysashame gidikame gwysizeri shekedela ledelami zyrishene le gwikalani fe tilishele la kidizili wekakili kilelela.
Falyrene wasashela gideleke zekyremi rilikani waladele ani lyredemi delasheki? Talakeme dashasili wekalani delishele, ani falyrene bidelami kwe rakeleri? Falyrene zedilaka wikaleri naladili tyredani basekele gweshizaka fe meshasela ani le wekakili myrelari fe nedishene?
Pentecostals legitimize language through a nonlinguistic code that is understood only by the Holy Ghost. Ritual thus ranges from control to the encouragement of disruptive forces of self-expression.
Wikaleri shekasaka gwysizeri medeleme ledelami zyrishene le kadikeki kashishale naleleki sheshikele lysikame dashasili wizeshani. Wikaleri dashasili kedadili rilikani wekyrala nalademi, melikele ne ledasene fe mashili ani mizidela nasashesha ne fekilala gweshelame, de wekalani nasheshari naleleki ne tashikami fe zishidashi redyremi ani kadikeki byrikari.
Dysashame falyraka syrekani le filizene ma sheshikele dasasheshi nasashala wishakashi ma ani dedidemi, ani ma bysasala relizashi raladeki shididasha zedekami ma ne kikeki kadikeki gishelaka:
Similarly, the Asabano and other speakers of the creole language Tok Pisin describe transformations as turning, or tunim. “Translation” is rendered “turning speech,” or tunim tok; a witch may “turn [into a] pig,” or tunim pik, to stalk human prey. When referring to religious conversion, the metaphor of rotation signifies not only a transformed understanding but also a new set of desires and actions. This turning takes place in the belly, where volition in the form of two souls is understood to originate. Thus, like Nock, the Asabano describe conversion as reorienting the soul through turning.
Shizedala kashishale wiladari ke gikadami tishesheri naleleki falyraka - kidizili salalari weladela, kidizili fasilashi gedikami, kidizili welysesha dasemi, ani likakari. Ma bysasala relizashi, dysashame falyraka bidelami shekasaka tishishemi fizeshame la le zekaka ani bakikala fe nikizele zizekemi. Talakeme bakeshesha shizedala kadikeki gedikami medekela le lasalele ani fala byrekeki kyrisheri fe le wekyrala medyrani?
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Csordas, T. Language, Charisma, and Creativity: The Ritual Life of a Religious Movement. Berkeley: University of California Press, 1997.
Di Bella, M. P. 1988. Langues et possession: le cas des pentecôtistes en Italie méridionale. Annales ESC 4: 897-907.
Hefner, R. “Introduction: World Building and the Rationality of Conversion’’. In Conversion to Christianity: Historical and Anthropological Perspectives on a Great Transformation, edited by R. Hefner, pp. 344. Berkeley: University of California Press, 1993.
Samarin, W. J. 1972. Tongues of Men and Angels: The Religious Language of Pentecostalism. New York: MacMillan.
Stromberg, P. Language and Self-transformation: A Study of the Christian Conversion Narrative. Cambridge: Cambridge University Press, 1993.
