Rolat beni aeshanu - Language and Conflict

 

 

Mehe somiode rhyvin nayn dayn teø, neste fad riasil, eda dosid nayn tafeitt igepå nayn fad bege, fad skacijk nayn fad vedsede nayn liadige tiesteende neste dayn åntet dyrauk. Inger evar tiesteende nayn fad bege nwryforet anaether vetep beni sige anaetha beni drylolo, merar liadige aeshite krati rilirin shernefo vedsede neste fad kec nayn sige anaetha beni drylolo. Yneter rylia avakre foliaft nayn deraddyre raro getol beni terok, sige aeshite neste aynat kij yfod elihallitt lâwu vetep bestu nayn ninise, nayn menudi fad rense fer sheke eda cynieæitt roraddyr:

 

the environment, the social–cultural context, and the communicative situation of groups of people or individuals provide these groups and individuals with experiences that are specific to them. In addition to the body, the metaphors we produce are influenced by all of these specific experiences.

 

Fad dyrinaddyr ereshitt sidinark idids kaly ti sige bestu (evar tafeitt igepå nayn sige anaetha beni drylolo) eshe, beni ømedø naethe yfod, ingaethe opydiitt:

 

There seem to be many cases of conceptual metaphors that exist in several cultures and that share some of their mappings but not others. Why do not shared metaphors based on the same kind of embodiment have the same mappings in two cultures or subcultures?

 

Mederei, bere aeshuv eshe ligen pediaitt neste rolat – eda becy keren nayn dayn. Lesh, rolat ifo yfod eda dadelle eraddyre nayn bere aeshuv. Gaku jele ømedø gweser yfod blere: Jele ømedø ayneti wedev Whorfik iken, teø mel sayn Lera Boroditsky (2001) liasi. Dycynende redide rolat beni negende enuli bere aeshuv ifo pof fad vær somiode rhyvin fal sige gestyn wyderayn teø esom.

 

Ense, bere aeshuv ifo yfod realissditt neste idids haethe, dredierende agese, sader, liare, beni llaela. Lesh, bere aeshuv ligen mes eda ided rogo nedat dresa neste eda avo dayn. Tiab ifo dyraro neste sike nayn menudi aeshuv eshe realissditt neste haethe tingik neste fad eneres kij menudi egre aeshuv eshe realissditt.

 

Aetydde, eri bere aeshuv eshe pediaitt neste fad ner nayn rigær kane lenelle neste ëvepir, keru ifo aki ogini medab desaf idids ethigat.

 

Wydaanas, fad logi rigær tese nayn eda dayn idyrë beni kedyr dis kij eda egre dayn. Inne neste nesik inger tiab ømedø yfod moninitt, neste amig, teø tafeitt rigær igepå nayn fad bege beni inger logi rigær rolat beni ingaethe opydiitt rogo raeshef mes mene esom dis:

 

The cognitive processes that human beings use are universal, but their applications are not.

 

Enorio, avo sidinark tiab ømedø yfod aeshite nayn teø maynis nayn tafeitt igepå, kegwyno neste liadige aeshite (dredierende brynesil beni bere omyijk) ømedø bidael tiab en fad asteø nayn allof beni lisayn ninise.

 

 

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