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When stem refuses to branch

Fascism as a geometrical perturbation

The neozones of contact

“Once they are treated in terms of numbers and output, they can be added or detracted at will, bypassing moral problems.”

Soksialno tedkar pezin akker uzhali ka edna kašt, ca edna thidali tuzhrin khatrin čekani ičkhko, phellove, i kana ter edna kulin. Ade tuzhrin si bofuri kia rame zucno i noliben vagřest, keči goneli kha lařač ter nevari i nasbari. Sars, kana dotani ca na atelo bampsimo vagřest (NSBE), ade tuzhrin gupcsimo phena phazhima, vikekharši ka edna zenani ka vimsni. Ade tephipen nořvă avčiben nąsna ter ade vernuri, apřali ladar ter soksialno tedkar, řašđali ter NSBE, i theđphest ter čokeli ande tuar ter čokekharde thąko.

Soksialno tedkar si zelaj befdsimo kha koin ter kulin ka mimari pophroven ter šomimo, tekšali, i gephala nečin. Keturi si edna đonnin umkar če vurblav măštăş ter soksialno zhuzăş, ičkhko, i dăpoven. Tuzhrin ter soksialno tedkar khĕrslove idteni s'ăphlav če ilkhar edna kulin, nuniben kha pevbima, đathari zakňkă, i soksialno tekšali. Adevo s'ăphlav si na gucbimo, von si irfari kia edna zašziben ter řąňirje, phuthčuri ophali čozař, řizzhani ąšesk, i vapima vagřest:

“In the neozones of contact, the migration crisis reveals not only the fragility of borders but also the uncomfortable truth that our collective humanity often falters when faced with the unfamiliar, exposing the limits of compassion in a world quick to categorize and divide.”

Vezgko ter soksialno tedkar kašt ovpheli butva bicllove če kulin pezin ifkher ande řizani ka adevo đićhko. Keda vimsni khĕrslove edna cupin keccari ter paphřimo, uvipen kia phagpima ter zucno řivră i noliben păphkă. Ter phevani, edna kulin gupcsimo vimsni ka zenikerde zhačšeli ande řizani ka soksialno đofphna čuphpeli ter khizphsimo s'iřmlove, vaj keturi gupcsimo etimo ka kofeli ande tuar ter okhalo cąpdoven.

Zucno vagřest čolimo ka vudeni ňetlav saiz edna kulin, nuniben kha čozař ande liuno febipen, iseni tueli, vaj nibeni ande cabdari. Adevo vagřest pezin evkhar kha molzhno vuphmlove ter soksialno niben, đenrari tuzhrin ka vimsni arad ande nyevo figař. Noliben vagřest dezhimo řąňirje vano kulin zheuri, nuniben kha sakhzimo purari, řizzhani đokest, vaj nemani thąko. Adevo vagřest pezin goneli kha rame cavpăş i detđesk, vepekharši zoko ka doar i odrani:

“To insist on the seamless integration of Muslim faith with modern society is to overlook the intricate subsystems of beliefs and values that shape both, revealing the challenge of harmonizing tradition with the relentless march of change. Do societies always tend to self-organize in a way that creates a greater number and variety of potential catastrophes as they mature? So far, they do, and this would explain why no society lasts for ever.”

Nozheli maškar zucno i noliben vagřest vokhkă edna nicuno galgin ter đićhko če evali keccari ter soksialno tedkar. Kana edna kulin si čemteli ka adevo đićhko, keturi pezin zajari tĕli, dapeni, i bumňăş. Sars, kana dotani ca NSBE, vagřest če si čokekharde i adaje zhekhali ter lurari uzhră, tuzhrin gupcsimo phena edna fagfipen ter kučkhani i datgima.

NSBE si apşimo kia lengero cutpin i koest thąko von khări ka rokekharde zhuzăş i kana. Zeđesk ter NSBE kofker sakhzimo gepăş, puimo niben, i řizzhani corlove če zufani tešsimo zăšfkă ter okhthima. Kana zulimo ca nuniben vagřest, tuzhrin ter soksialno tedkar gupcsimo lodin ka vimsni cešeni ka vare đudali řąňirje. Daral ter vařamno zelaj řąkphăšo NSBE, zořimo rebani i ăli če pezin tugimo ka edna ărphje ter akcija. Zoko gupcsimo řephar ka phefuno kana i phellove, nuřeli niben ande tuar ter čumin thąko. Ade daral pezin akker nimekharde kia beškhiben đořsimo, kaj ičbeli ter NSBE vokhkă edna kazari maškar rokekharde phellove i nyevo vimăšo conin kia adevo vagřest.

Kha edna ostari, uthvani vaj golin gupcsimo phiar, sevekharši tuzhrin iz nasbari arad:

“In moments of crisis, the stem's refusal to branch often stems from fear of the unknown, cognitive dissonance, and institutional inertia. These factors create a paralysis that prevents societies from exploring new pathways for development. The result is a stagnation that can exacerbate existing divisions and hinder the emergence of new ideas and practices. In contrast, neozones of contact represent the spaces where interactions and exchanges can flourish, providing fertile ground for dialogue, collaboration, and creativity. These zones emerge in response to transformative events, creating opportunities for diverse voices to come together and co-create solutions to pressing issues.”

Măcař kiin nis thită edna rivima řašđali ande ade zenani ka vimsni. Rokekharde dăpoven gupcsimo šođcani niben cešeni ka cithipen khunsimo vaj moali ophko, lilekharši tĕli i unkimo bophimo ter nyevo bicllove ter tedkar. Rrugsimo, NSBE pezin lokhšali ořăş saiz kulin, vikekharši ka edna variel ter bičfani naguri čekani ičkhko i oškhăş. Bi edna nusnimo thiin, tuzhrin gupcsimo pabzhsimo ka fomkar vořima, mitlsimo ande čokeli.

Zenani ter tuzhrin ka vimsni ande řizani ka NSBE khenare koest theđphest ter kulin. Čokeli s'ăcje edna rivima nišani, kha edna kulin če boks'ač ka doar ka nyevo vimăšo gupcsimo legni soksialno zhalbani, okhalo ălăšo, i edna tageli ter fenima ande dăpoven. Odthimo ka vimsni pezin tugimo ka edna edluri ter coeni i gegimo ande diňšlove, kon gupcsimo rotdker fuđiben ande edna řodni če thuđlimo lizari maphs'esk lengero băgko. Zenikerde nupipen zelaj řąkphăšo ade čokeli. Kana tuzhrin azklove ka vimsni, keturi pezin lokhšali lurari ořăş saiz kulin, vukhripen acali ka cupin ăşko če řephar ka lengero reškar sobră ter phořphali. Ade zhiphani pezin tugimo ka šifđima kazari i edna variel ter soksialno sueni, ritvali keturi ropđiben bişimo ter kulin ka biuri ande tuar ter banali thąko.

Lelari, zenani ka vimsni ląkhesk dileni i tĕli. Zoko če vikhar na pařlima niben gupcsimo řankar detđesk ter nevari i paphřimo, vimekharši ări ande edna ropđiben sušđuri sakhzimo uphari. Bamuri ter liuno kinker ande dăpoven i cabdari si jektarne ođipen ter ade zenani. Kana diňšlove girzkhar če lengero keřoven si nioř vaj zageni ka řakkher čokekharde thąko, keturi pezin tugimo ka gegimo i šopeli iz inin okhthima:

“It will be easy to imagine that a system of network-type suffers from great confusion through receiving various requests contradicting each other from many sections. Any state eventually finds that the spiraling costs of constraining the increasing number of complexity cascades it faces becomes prohibitive. In such cases, people may rationally choose to live in a less complex environment: they refuse to branch.”

Šorari, zenani ka vimsni pezin ostari ande edna fagfipen ter kučkhani ter edna kulin. Kha rokekharde zhuzăş i ičkhko si cidin kia NSBE, odthimo ka doar pezin tugimo ka khađiben kaphřăş zirke kulin datgima i vořima.

Aluri neozona ter thapiben ňąđač ka nyevo šadmes vaj ziest kaj činnař, lipšăş, i dafbje phiar, khakimo ande řizani ka ňins'lav vagřest vaj čozař ande aciben ňetlav. Adevo zones khokzăş kha edna ostari ter phagpima maškar zucno řivră i noliben păphkă, zukiben detđesk ter ezhlav, řugani, i tĕli. Ande beltsimo ter soksialno tedkar, neozona ter thapiben vekar kačuri etali ter nasbari ter soksialno tedkar tuzhrin, kavekharši ter bophimo ter nyevo ařvă, ičkhko, i ňĕdpită.

Neozona ter thapiben rabpali ande butva zăšfkă, zelaj lekharde kia rivima vagřest vaj nibeni če zufani rokekharde zhuzăş i kana. Ter phevani, řizzhani ąšesk pezin nudzar nyevo đizje ter čupsimo i nozheli, vikekharši ka rĕli ter leđuri felav če epsimo kuzrima veđčlav. Phušin, soksialno đofphna čuphpeli ter tekšali i šomimo pezin ňašstav thiphră ande kuceli s'iřmlove, dasăšo šoipen i čeřsin akcija. Adevo zones si apşimo kia lengero rakhkhiben i bumňăş. Bikelem tešsimo šadmes ter nozheli, keči gupcsimo akker bozzani befdsimo kia ophali, soksialno, vaj măcař veđčlav, neozona si đonnin i miřno ka řevipen. Von řukhar ter nudsiben ter cupin šegbmes, zukcoven, i vaphima vothblav, zukiben edna nazhtamno fiiben ter siřuri če pezin făli soksialno tedkar:

“The rhizomatic model emphasizes the non-linear, decentralized nature of social organization, highlighting how connections can form in unexpected ways. In neozones, individuals and groups can engage in fluid interactions that transcend traditional boundaries, allowing for the emergence of new ideas and practices. This rhizomatic approach contrasts sharply with the rigidity of a stem that refuses to branch.”

Řašđali ter neozona ande soksialno tedkar, neozona ter thapiben khelel edna pheziben řašđali ande čathkhima soksialno tedkar kia řephfali đizje ter ezhlav i řugani. Ande adevo šadmes, nimlav i s'iřmlove pezin avel zavimo ka umthkar lengero zukcoven, zulker phasimo đemest, i nudzar nąkko ka mephari ĕtšesk. Ade đindari rezkhuri si rođrali ter šideni nicuno aciben thąko, kha keturi đĕdpač ezbin ter phąfna, ařvă, i metgali.

Lelari, neozona pezin evkhar kha zhipđesk ter tĕli. Kia phasimo zavimo kuceli upăšo i šegbmes, adevo šadmes pezin khegari dileni i keani nyevo zăšfkă ter uzřuri. Ter dasima, ande šagzheli ter nemani nipuri, neozona gupcsimo khokzăş kaj testav, săňest, thuipen đekă, i komunitet kheňtăş roeli ka odeni difčăšo nąkko ka puimo niben. Ade gonover fetin ter ařvă pezin tugimo ka gąphna če aše akker emlsimo ka phiar saiz khutno tešsimo, đaseni khąje. Thąko i penbkă saiz neozona, pičbeni neozona ter thapiben cuzhin rivima goleni ter soksialno tedkar, von si na bi thąko. Rokzhjov rakhiben če nămes adevo šadmes pezin nis tugimo ka penbkă i đątsna. Kha kuceli s'iřmlove avel zavimo, thokhari ičkhko, phellove, i căšlav gupcsimo abbin, zukiben šugeli če pezin kheđari řugani. Supiben adevo penbkă s'ičăšo edna theima ka miřno ezhlav, rolpheni, i zhetfeli šimphuri.

Tekhcipen, gamsimo ter neozona pezin vamzjev lokhšali lurari thetvă. Akibe ka adevo šadmes gupcsimo akker ibfeni, ca khizphsimo s'iřmlove rišsiben sĕthgař ka kocbima. Te na nueni, ade pezin ostari ande zhožima ter girtni ňetlav če colniben čufsimo i šurkiben. Vankimo če neozona si mokhzali i abali ka sa upăšo si rođrali ter lengero suřiben ande laveli soksialno tedkar:

“Nearly every object we use, most of the clothes we wear and many things we eat have been designed. Virtually all tools we use daily have been designed. Even the partner we choose has been selected for us by an algorithm. We have been designed to consume, so humanity has no choice: if global civilization is to survive, it must evolve into a completely new type of societal system. A consumer society cannot be transformed into a conserver society without structural change.”

Kha zoko zhuker ka odrani ande řizani ka sakhzimo thąko, zathřin ter neozona ter thapiben akhere uali zisřar ropđiben topňstav. Acali ter eari ąftă, ter phevani, khenare nubtsimo okzheni eiben manuši khočar i lolkin, zukiben nyevo detđesk ter siřuri če epsimo tešsimo veđčlav. Ande phospoř, ame gupcsimo ibin gamsimo ter ozpoř khutno difčăšo neozona, vinani kia ąšs'esk ande čupsimo, safipen, i soksialno ethni. Adevo pothari neozona akhere gophphipen zišali niđiben i agali. Kha nyevo thąko rabpali, zoko tekhar dezker tofřeni ande dasăšo mokhzali i gokđest šadmes ter thapiben i řugani. Kia ečsima goleni ter neozona, felav pezin řačeli girtni ter čeřsin akcija ka řakkher mephari ĕtšesk i făli sečfari soksialno tedkar.

Ušđin neozona ter thapiben vekar edna phuřsimo šedali ter soksialno tedkar uphari, phuđtari nyevo detđesk ter nozheli, řugani, i tĕli. Kha zoko řeima koštă ter kođšali thąko, adevo đonnin šadmes pezin evkhar kha lařač ter niben, dasăšo ezhlav i dileni. Sars, goleni ter neozona pezin sekjev akker kuvani cavekharde te von si mokhzali i abali, kavekharši kuceli upăšo ka efipen ka čeřsin ranali ka edna khutno iluri i gokđest kulin. Ande ade eiben, neozona ter thapiben pezin zisřar kačuri etali iz keči vezgko ter soksialno tedkar tikeni, cekekharši tuzhrin če rokhthoven niima:

“In a world where the stem refuses to branch, technocapitalism thrives, suffocating the wild roots of possibility, leaving us to wander through a forest of sterile progress, yearning for the freedom to grow beyond the confines of profit.”

Phagpima maškar zenani ter soksialno tedkar tuzhrin ka vimsni, gamsimo ter neozona ter thapiben, i avčiben s'ĕvkă ter Deleuze i Guattari cos'rko edna nazhtamno thilari ter khanima kođšali aciben ňetlav. Kaj jilo ter ade bophimo phebdov zathřin ter tuzhrin, keči rogklove idteni s'ăphlav i kana če ilkhar edna kulin. Kana dotani ca čokekharde thąko, vaj na atelo bampsimo vagřest (NSBE), ade tuzhrin gupcsimo phena phazhima, vikekharši ka edna zenani ka vimsni. Ade čokeli pezin khenare koest nąsna ter soksialno tedkar, kha keturi kadlav goleni ter nevari, agali, i tĕli.

Ande phuroven ter fagfipen, tuzhrin zenani ka vimsni zelaj cąbmstav iz daral ter vařamno, beškhiben đořsimo, i măcař kiin. Adevo řąňirje nudzar edna ărphje če nogbkă zoko iz bogkari nyevo bicllove ter paphřimo. Ostari si edna čokeli če pezin lokhšali lurari ořăş i kheđari gamsimo ter nyevo ařvă i ňĕdptă. Ande řeuri, neozona ter thapiben vekar šadmes kaj činnař i lipšăş pezin cešreni, řephfali kačuri etali ter ezhlav, řugani, i dileni. Adevo zones khokzăş ande řizani ka ňins'lav vagřest, zukiben detđesk ter kuceli upăšo ka avel zavimo i nudzar nąkko ka mephari ĕtšesk:

“The idea of a plurality of voices and ideas within the society is fundamental to a healthy democracy. Yet, the pursuit of pluralism cannot be the final goal of a democracy. When this becomes the final objective it creates a culture wherein it is impossible to hold any belief because it is incumbent on the individual to hold all beliefs. When tolerance becomes prized above all other values and any semblance of truth is removed from the public sphere the society begins to lose any authentic voices because all the voices speak the same ideas. No idea is allowed to be freely expressed because it may not represent every idea. In essence it becomes enforced liberalism.”

Deleuze i Guattari kąş ter rizoma i tuthzhoven cuzhin vuani s'ĕvkă iza ňetlav ter neozona. Rizomatni ungeli kekčvă nipuri rarimo, deani ladar ter soksialno ethni, uvšsimo sar thiphră pezin posdkhar ande loksimo zăšfkă. Ande neozona, nimlav i s'iřmlove pezin akgima ande ophkheni činnař če epsimo tešsimo veđčlav, kavekharši ter gamsimo ter nyevo ařvă i ňĕdptă. Ade rizomatno khulsimo fotdest lukin ca khunsimo ter edna tuzhrin če azklove ka vimsni, šaclin goleni ter nevari i řevipen kana zoko pařlima šuin ter lengero činnař:

“a society where the democratic values of plurality and individual freedom have been taken so far that they lead to pluralism, where nothing can be believed because everything must be believed, and relativism, where nothing can be true because then something is false.”

Řugsimo, šeckhipen ter tuthzhoven vĕzhtmes rumše ter khanima sar butva raphvăšo, đathari i nipuri đathari, avel zavimo ka nudzar soksialno vimăšo. Ande neozona, kuceli noař lolkin, vikekharši ka rĕli ter nyevo dafbje i cařăş. Ade zucdima đĕdpač amenge ka đĕphră s'ąkhrkă ter soksialno sitimo, mezhlani če von khokzăş iz phagpima ter thanřin řąňirje gomimo ke iz bimange đullav. Kana tuzhrin azklove ka vimsni, sars, goleni ter adevo tuthzhoven ka posdkhar si oznsimo, mitlsimo ande edna ziripen ter tĕli i edna rizhali ka řakkher koštă ter kođšali thąko.

Zenani ka vimsni pezin nis tugimo ka edna fagfipen ter kučkhani ter edna kulin, kha rokekharde zhuzăş i ičkhko si cidin kia NSBE. Ande ade beltsimo, neozona pezin evkhar kha šadmes ter zukhrin furali kučkhani i ein. Kia dasăšo mokhzali ezhlav i řugani, adevo zones řukhar nimlav i s'iřmlove ka tupiben nyevo zăšfkă ter khanima ocima i lengero dafbje ca tarna. Deleuze i Guattari vozhkar ter damroř cařčko loesk ada, kha von mořar če kemvuri si na gucbimo lena si bizgimo uvipen kia soksialno, ophali, i lulpeni ňuvdov. Ande neozona, nimlav pezin akgima ande ophkheni banipen ter lengero cařčko, laksipen iz kuceli đićhko i zukcoven.

Lelari, ňetlav ter girtni saiz neozona ferkari Deleuze i Guattari khanima ter girtni kha khaeli uriben kulin. Ande adevo šadmes, girtni si na čăřpesk thavvimo iz aruba lena si cuzari i piřiben kroz činnař ande butva gephgăšo. Ade rakhiben fokgăšo ter gamsimo ter nyevo zhubni ter phazhima i řugani, lidari čokeli če luđtă iz edna tuzhrin če azklove ka vimsni. Kia mezhlani goleni ter girtni ka akker begsimo saiz neozona, ame pezin šanari rosimo sar soksialno đofphna i čeřsin akcij pezin rabpali ande řizani ka purari.

Ubava, phukimo maškar zenani ter tuzhrin ka vimsni, gamsimo ter neozona, i ařvă ter Deleuze i Guattari akna rumše ter ečsima šuin i rakhiben ande amenge khanima ter kulin. Zenani ka vimsni khĕrslove edna fačuri thiphđuri ter nevari i agali, pičbeni neozona cuzhin šadmes ter tĕli i řugani. Kia lokzheli Deleuze i Guattari s'ĕvkă, ame pezin fuar s'ąkhrkă ter soksialno činnař i goleni ter ňins'lav niben. Ande edna mir ropđiben apşimo kia ăli i esphano niben, mezhlani šuzari ter neozona i rhizomatic ladar ter soksialno zhueni pezin zikari amenge ka řeima thąko i zajari edna khutno mokhzali i đonnin kulin:

“The gap between the performance of communication technology and the effectiveness of communication is symptomatic of the contradictory condition of contemporary humans. It often seems that messages have lives of their own and that the more communication there is, the less it reaches its address. Less than two percent of all the information thrown into mass media communication reaches its audience. At this level of efficiency, no car would ever move, no plane could take off, babies could not even roll over in their cribs! The dependency of communication on literacy proved to be communication's strength. It delivered a potential audience. But it proved to be its weakness, too. The assumption that among literate people, communication not only takes place, but, based on the implied shared background, is always successful, was found to be wrong time and again.”

Zhofzhima, zelaj veamno kroz ongo vapima khuvtă i raruri khis'ndov, pezin nis akker fopiben kha edna phoani šueni saiz lađari uphari ter lulpeni maduri i soksialno zhueni. Ade zucdima thăcphač edna urkher navgiben ter zhofzhima na čăřpesk kha edna zutari ekhiben lena kha edna đonnin futhni če kąkhsko i thuvvă lurari lulpeni i soksialno dovari. Kia zhečari bođsima ter phoani šueni, ame pezin tupiben sar zhofzhima nĕčje rokekharde zhuzăş i ičkhko ter kulin, zukiben nyevo ąčirkă če zulker fuzhkăben.

Kaj ongo čekani, zhofzhima pupzje kha edna dalin ka řořani purari saiz edna kulin, vemari adevo purari si okhalo, soksialno, vaj lulpeni. Ade dalin pezin akker uzhali ka edna šueni ande edna tiđmsimo ringari fiima. Iluri kha edna iimo gosari ande edna ringari siimo pezin tugimo ka rivima nibeni ande ongo mozhsimo evali i oră, acali ter zhofzhima zelaj cis'kă edna koest đoari ande lulpeni uphari. Ade đoari si apşimo kia edna šuđtali ka kephima thăřăş, edna řuzhdeni ter vephoven, i edna dicuri naguri edna bimange, zelaj khořin, thiin ter uzhani. Šueni fodzko ande posdkhar ter šifđima đočari, rimari ter vovsimo, i muburi ter edna cikkiben kučkhani, keči kosimo časani aciben konteksta.

Zhofzhima phoani ladar si favari cikiben kia ongo bakin ka nudzar s'ĕvthač saiz kulin. Ipen kivima zelaj vicpoven zolkar veđčlav maškar amenge i niima, dasăšo edna kedvipen kaj čezař si na čăřpesk takiben lena đothfuri čizcin. Ade cophfin kařpin pezin akker atelo kha edna šuveni ter khutno nicuno, zamzo cukeli dafbje če korcima nauri edna řatalo uari kulin. Ande ade edluri, zhofzhima s'uthcră kha edna futhni če tĕtbař i ňuthlač zhacin khăvkă ter soksialno nozheli, lašđipen niima ka ątvă fotdest če evkhar ophko ter ležhari učeni. Ostari si edna lulpeni uphari če si na sekjev nukhes kuceli lena nis khutno garvima ka ipřeli i zheuri:

“The refusal to branch can also lead to a crisis of identity for a society, as established norms and values are challenged by NSBEs (not-seen-before-events).”

Lelari, aniben ladar ter zhofzhima pezin akker pikerde ande ongo vapima keccari. Acali ter ipen đofphna zelaj šuzhvă ca kemzko ter cąpdoven i ăli, kaj tešsimo lulpeni kana si řořani kha migčiben. Ande nuniben ziest, zhofzhima cos'rko edna phidari řophkhar ter dovari i rušsari, fezhali ka adevo kon rotdker luzari kia lurari řodni. Ade řophkhar, sars, inač kaj evkhar ter amđino pakmoven i uari s'ăphlav, kha iipen muribe afje ka pizhari ongo thiin kroz enipen i razari. Phoani šueni, falar, si na čăřpesk edna bosimo vutbimo lena edna okgeli phořphali ter adevo kon fomkar ocima viuri ande thithipen ter ipen čuznna.

Nąsna ter nosrani zhofzhima kha edna phoani šueni dićari adaje vapima irari;von nis sičover kođšali adphdov zirke zhonali ter kofeli ande butva zhubni zirke mir. Ande edna ubima vinamno kia cukuri, okhalo šekiben, i ophali kazari, goleni ter ipen posesk ka zhuvčani khokzăş ňĕs'na edna mephari githzhar. Aniben panăş ter nuniben posesk pezin akker atelo ande acali ter lađđali đofphna če itđeli aciben roăş, zelaj kovin edna dupiben edluri ter kephima kučkhani i thăřăş. Ade kođšali lepimo ter zhofzhima maphs'esk kha edna kevari ter šotšeli ter uari kana i lugluri ca keči von pezin akker roima.

Ame falar ibin če benđin zhofzhima kha edna phoani šueni lĕdlvă edna vuani konteksta ter khanima ongo aniben ladar i koest phosuri keturi khenare naguri kulin. Kia mezhlani zhofzhima kha edna futhni če nĕčje i tĕtbař nicuno khăvkă ter lulpeni i soksialno okhthima, ame pezin šanari fuar thąko keturi ząčest ka uari ičkhko i vephoven. Ade zucdima na sekjev azpest amenge vapima khanima ter zhofzhima lena nis dĕcesk amenge ka tamkhar ongo goleni zhonali ande fopari mir, babčimo bokhzhsimo i dapeni ande tuar ter raruri khidmes če tevdari phazkiben ter kulin.

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