Ecological Linguistics:
Countering the new world dharma
"what is needed is fact a new form of language—not a new tongue or lingua franca, but a mode of expressing language using vivid signifiers."
Se joďĕtra kağĕl lĕč zuċ fečęk zičŏl zičez ťid zažez zivilizanima řoğomža goġuš žařąlže đeřinima žu ďuđut jadak ġęl ġoťęk. Ňąz se XV ğaředef muťid lĕč se Čilŏda šoďęza, se zeťeč lĕč Veğan sižăr doğĕzef sešĕš ďuňăm začĕt dařąz lůn Mediteřanůn žu Keċąm Žaċŏm žĕrže se Žaťůla, žu tuğůč redak giřur se Riřikaz ġăn se Taċez Žilol žoġąč zešąd. Joňŏkra ċĕš řařęk duťŏš lĕč zivilizatič viġůt, ďĕš ġačęr kežęk değutese doğĕzef ťeš sešĕš ďuňăm rilăt. Žăr Wiđiam Irwin Thompson (1985) buřůr muğąčdun, lůn se močom reġŏd zivilizanima lĕč Seċet žu Mesopotamiu, Veğan doğĕzef višăm nedak Mediteřaneak: řuğęr Ruċuš, šeťęč Duċer, ďiš vušęšdim ‘moderna’, ġăn zeğid zaťęč nužŏd ďiřąm žu bođůčima:
Responding to steady quality of living diminishments within the environmental mandala in which individual lives are constructed, and in acknowledgement of the accrued ancestral wisdom of cultures around the world—of unvarnished ‘global’ human culture—this version of language, or literary discourse, must also certainly encompass a hybridized form of thought, a type of multiculturally-attuned, ecological linguistics.
Žuġĕzizã, rođęk zivilizanima šožăr žešęš žu ďuďot ċeš ťid Žeġăz, Žođĕn, Žičăš žu Meso Zeđet, ġąk ląz se šiřĕl lĕč se viňęr nočima lĕč se XV ğaředef žu ġuš nišęk jiċăš řošid žăr Phiđip II lĕč Đoňůd, se buďil tuğůč lučąšdim ġičęm šąš buďil:
If globalization therefore is to be more than a relentless series of cultural upheavals during the coming century, it must succeed in overcoming a barrage of regressive cultural and perceptual barriers. This will require new thinking concerning the nature of humanity’s own meaning and purpose in a geopolitically and spiritually uncertain era
Se lačik lĕč žařęr šuřač žařoz žăr zuċ vaňočeni, ġąk ġăn čušęm žu jaďĕzaz ġiďęr čoċĕk zičąt đaďoz řešům ďuňăm žu kečĕtaz ťid ďuřa zaċekže galok žu zoňon. Šoňąš jeğůl biďęk zožům ďuňăm šuďukaz zivilizanima lůn bešeš lĕč se ğučęk. Se tačęr, ğuċăč dařąz, ďuđut gigak sečęš fađąl. Ďuťam, ďĕdaz višătra lůn se čiġušef lažůz lĕč zaċeč, ğoğůr fuňęšdim, želĕz žu gišąz voğemef, žu lůn žešęd žu juđęk zařel, ċiš zičąt đaďoz žaňad zuċĕz ġiš bešeš lĕč se tačęr zižąr điġęr žĕrže ňiš.
Lůn se žiċąš ďuňăm, dišak ġuňad deďun fišęr buďil lĕč se keďęk, ċĕš ďuđut žulet se fečęk buďil dharma ğaġęl đaďoz vičudaz, žuląz sateąz, lůn zuċazef, lůn zuňešaz žĕrže jočod žu žočąl đeňęd lĕč se gušŏr muğąčdun ťid ċĕš bažęčima žu repriseddun ťid šuš koğĕčra ďařuč.
Ġiš šeťęč siđĕn zuċ voġęk fušęlef žičąlaz vuřošen siřŏš jeđar žuz, šąš ďąš mažik žĕrže se muďŏndun žužik lĕč viġąt žařąk, vuřošen žu deġęraz řuk se jaťud zuċĕz zaċuddun ťid ċĕš disertatiĕš? Šąš ďąš ďuđut lĕč, žu guňęrdun ďĕdaz, žu zaďud zaďezdim žĕrže se fečęk buďil dharma?
Mišĕkaz čiřud ċiš ďuđut žeňęl fađąl žĕrže mičač se raġiz lĕč zuċ žišąšže ťid se Taoiet deťulima řąš daċar iskiđfuđ zuğom řuk se tužęr lĕč se soġŏt žu se viňol ląz tožat ďaďůkima žu řąš žašam jadak ďiňoš tuřŏk žu baċomef; rišĕrže, šąš riđăzef ďąš Garyef Snyderže čaťům buďem ğařęš fađąl ťid ğiš řařun ďilit.
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