GRAMATIKERO Gramatikaj Temoj de Esperanto

Prefikso PRA-

PREFIKSO PRA-

(prefix-PRA) PRA The prefix indicates the degree of kinship immediate upward or downward or something primitive, remote.

1. Kiu povas nomi tri bestojn, kiuj en praarbaro alive? (Who can say the name three animals that live in the virgin forest?)

2. Tie Ci sin ballads of her tomboj miaj avoj kaj praavoj. (Here are the graves of my grandparents and great-grandparents.)

3. Ili estis praavoj kaj estis baldaŭ festontaj sian oran edziĝon. (They were grandparents and would soon be celebrating their golden wedding anniversary.)

4. Miaj prapatroj ne CIAM estis tre ĝentilaj. (My ancestors were not always so kind.)

5. Ekde it pratempo, laboro ekzistas. (From prehistory to work there.)

Warning: 
If we double this prefix-PRA, 
we have: = Prapravo great great grandfather; 
prapranepo = trisneto. 
Please be careful to pronounce the two pa twinned, quite distinctly.

"Father of the father" and "son of the son", ie 
"grandfather" and "grandson", 
and grandfather are said Nepo, therefore, 
prapatro means "father for many generations," 
usually the trunk of the family (are ancestors).

Prefikso MIS-

PREFIKSO MIS

(prefix mis) - indicates something misunderstanding, wrong, bad, inaccurate or false.

1. Pri niaj eraroj kaj misdecidoj ni diskutis jam. (About our mistakes and wrong decisions we have already discussed.)

2nd. Pardonu kolegoj, mi la misskribis mesaĝon. (Pardon colleagues, I wrote the wrong message.)

3rd. La la lernanto mislegas Libron. (The student reads the book badly.)

4th. Telephone preskaŭ ĉiutage misfunkcias. (The phone barely works almost every day.)

Be careful not to confuse evil with mis. The prefix barely makes the word assume the opposite meaning. For example, Laudi (praise), mislaŭdi (say that something is good, when in fact it is bad), mallaŭdi (say that something is bad).

Prefikso Ge-

GE PREFIKSO

(prefix ge) - indicates both sexes. It is employed with the words of living beings or neutral words when you want to add the meaning of both sexes. The word is commonly formed in plural.

1. Peter, Martha Elizabeth kaj these miaj gefratoj. (Peter, Martha and Elizabeth are his brothers.)

2. Miaj gefratoj these bogefratoj mia edzino. (My brothers are my wife's in-laws.)

3. La geinfanoj ludas en la Parko. (Children play in the park.)

4. En nia urbo ekzistas tri gelernejoj. (In our town there are three schools for children of both sexes.)

SUFIKSO -EC-

SUFIKSO-EC-

(suffix-ec-)
Shows the abstract idea of a quality or a state.

-EC- also form adjectives in-eca with a sense of "similar to the nature of the same, the same look."


1. La ruĝeco of ŝiaj vangoj malkaŝis siajn sentojn. (The flush of her cheeks revealed her feelings.)

2. Lia heroeco plaĉis al tre itself. (Heroism him very pleased with it.)

3. Li Bonan edukitecon Havas. (He has good manners.)

4. Ni Havas amikecajn rilatojn kun ili. (We have friendly relations with them.)

5. Ŝtoneca koro (heart of stone)


Be careful not to confuse with ec and aĵ . The suffix aĵ indicates a "thing," something more or less concrete. For example, dolĉeco (sweetness) and dolĉaĵo (a sweet); Brazil Network tre these rich, Gia riĉeco these grandega, these kafo la unu el ĝiaj Plej grandaj riĉaĵoj. (Brazil is very rich, his wealth is immense, coffee is one of its greatest assets.)

Sufikso -AR-

http://gramatikero.blogspot.fr/

http://gramatikero.blogspot.fr/?view=classic

HISTORIO DE ESPERANTO

http://www.esperanto.org/Ondo/Ind-hist.htm

Albanio – lando de kontrastoj

11 Majo 2012

Televida programo pri Esperanto (Fotis Stanisław Mandrak)

Serĉante en mia arkivo iujn informojn mi hazarde trovis la artikolon kun intervjuo farita en 2003 de loka ĵurnalistino. Ŝi demandis min, interalie, pri nerealigitaj revoj. “Viziti Albanion”, – estis la respondo. Mi naskiĝis en malgranda urbeto en la Malsupra Silezio. Ĝin ekloĝis diversaj familioj, kiuj pro ŝanĝo de limoj post la 2a Mondmilito serĉis novajn eblecojn por vivi en paco: eĉ grekoj kaj albanoj kaj ŝajnas al mi, ke precipe infanoj vivis tiam en harmonio partoprenante la saman bazan lernejon.

En 2012 Tomasz Chmielik tradukis al Esperanto la libron Hunda haŭto de la nuntempa albana verkisto Fatos Kongoli, kaj per komunaj fortoj de sponsoroj, i.a. de la alzasano Edmond Ludvig kaj de la Podlaĥia Libraro, ĝi estis eldonita en Bjalistoko. Tiu ĉi evento naskis la ideon vojaĝi al Albanio kaj renkontiĝi kun la aŭtoro. Poloj, latvino kaj svedo interkonsentis rete la renkontiĝon en Tirano la 14an de aprilo.

En la flughaveno noktomeze atendis nin profesoro Bardhyl Selimi – loka organizanto de nia restado. Dua grupeto venis de Krakovo tra Kroatio per buseto. Nia celo estis ne nur konatiĝi kun la lando, sed ankaŭ promocii Esperanton montrante, ke en diversaj landoj ĝi povas esti uzata dum internaciaj renkontiĝoj. 50-minuta televida intervjuo pri Esperanto farita kun ni estis spektebla en la tuta Albanio. Okazis ankaŭ renkontiĝo en la Akademio de Sciencoj kaj en la Ministerio pri Kulturo, Sporto kaj Junularo, prelego en la Tirana Universitato por studentoj de fremdlingvoj. Jola Kieres el Nowy Sącz instruis amuze gestudentojn Esperanton uzante la metodon de Cseh, Bardhyl tuj kaptis okazon por skribi sur la tabulo la kontaktadresojn por venontaj kursanoj.

Universitataj studentoj en Tirano atente aŭskultas prelegon pri Esperanto (Fotis Stanisław Mandrak)

La plej grava momento de nia restado estis la renkontiĝo kun la aŭtoro de la libro. Supozante, ke ĝi temas iomete pri la biografio de li mi atendis renkontiĝon kun iu frustrita donĵuano, tamen ne… Modesta, ĉarma en interhomaj rilatoj, parolata mallaŭte kaj ege kortuŝe, li multe impresis nin.

Okaze de la prezento de lia libro ĉe la Akademio de Sciencoj renkontiĝis politikistoj, akademianoj, reprezentantoj de neregistaraj organizaĵoj, diplomatoj, esperantistoj kaj pluraj ĵurnalistoj. Mi admiris la facilecon, kun kiu Bahrdyl Selimi tradukis simultane la paroladojn de Tomasz, de Fatos kaj de aliaj parolantoj. Aplaŭdon vekis la informo, ke danke al la universala lingvoHunda haŭto atingis Pollandon, Luksemburgion, Usonon, kaj eĉ Madagaskaron. Tomasz havis okazon rakonti pri aliaj libroj de albanaj aŭtoroj tradukataj al Esperanto.

Kion devus fari Esperantistoj en via urbo por allogi reprezentantojn de sep televidstacioj, minimume 10 ĵurnalistojn el lokaj kaj landaj gazetoj, reprezentantojn de radiostacioj? Ĉi-foje sufiĉis, ke oni antaŭinformis pri renkontiĝo de la fama verkisto, kies verko estis eldonita en lingvo rara kaj ekzotika, tamen parolata en 120 landoj. La vorto “Esperanto” estis unusola, kiun ni komprenis provante legi la venontan tagon la gazetojn. Ni alportis 50 ekzemplerojn de =Hunda haŭto= en Esperanto por ricevi aŭtografojn de la aŭtoro. Bondezirojn por la Podlaĥia Libraro skribis ankaŭ la iama ambasadoro de Albanio en Pollando.

Al ĉiuj eminentuloj ni enmanigis salutmesaĝon de la direktoro de la Podlaĥia Libraro en Esperanto en la formo de privata letero kaj po du libroj eldonitaj esperantlingve en Bjalistoko. Ili ĉiuj tuj provis legi!

Albanio estas por mi mirinda lando de kontrastoj. Alia lingvo, alia mentaleco. Mi supozis vidi rusan provincon kaj ŝokis min supermodernaj domoj situantaj apud ruinigitaj dometoj. La malnova urbocentro de Tirano fakte ne ekzistas. Survoje al provinco tristigis nin skeletoj de iamaj fabrikoj, kiuj produktis uzante la rusan aŭ la ĉinan teknologiojn kaj nun estas fermitaj pro manko de mendoj. En modernaj vendejoj nur la lingvo de prezslipoj montras en kiu lando vi estas, ĉar produktoj estas vere internaciaj. Ĉu vi povas imagi 1000 parojn da uzitaj ŝuoj pendantaj sur la palisetaro uzata kiel ekspozicio? Eĉ tian vendejon mi vidis en Tirano. Sciante, ke en Albanio 25% de la landa produktado donas agrokulturo mi esperis viziti subĉielajn bazarojn plenajn de nutraĵo kaj orientaj dolĉaĵoj. Bedaŭrinde, oni vendis tie nur uzitajn aŭ ĉinajn vestaĵojn.

Shaban Hasani – nia gvidanto dum turismaj ekskursoj – rakontis, ke multaj albanaj familioj havas eksterlande sian reprezentanton, kiu pli frue fuĝis aŭ lastatempe leĝe forveturis por malleĝe labori kaj sendi monon al la patrujo. Pri la terura tempo de regado de Enver Hoxha rakontas ekspozicio en la Historia Muzeo de Tirano. Tio jam pasis, kaj albanoj denove vekiĝas sen timo. De la 7a horo matene kafejoj jam estas plenaj de viroj, kiuj trinkante ege fortan kafon pritraktas aferojn. Promenante laŭlonge de la plaĝo en Durres oni admiras modernajn ripozdomojn kaj bluajn basenojn kun kristala akvo por malgrandaj infanoj. Apude estis videbla truo de iu konduktubaro, per kiu ripozdomo (?) elfluigas malpuraĵojn la maron. Sur multaj tegmentoj de altaj kaj malaltaj domoj estis instalitaj grandegaj ujoj por kolekti akvon, ĉar en diversaj kvartaloj de Tirano kaj en aliaj urboj ĝi estas porciumata.

Tirano, la ĉefurbo de Albanio (Fotis Stanisław Mandrak)

Ĉe la Universitato mi vidis ordeman, bone vestitan junularon sed surstrate videblaj estis modestaj homoj: nek elegantuloj, nek mizeruloj. Plaĉis al mi, ke viroj ĉiam ŝajnas esti freŝrazitaj kaj havas kurte tonditajn harojn. Ĉiuj aspektis pacemaj kaj paciencaj: alridadis kiam ni provis interkompreniĝi. Laŭ mi ili ne havas kompleksojn. Generalaj impresoj estas tre pozitivaj kaj mi esperas reveni Albanion post kelkaj jaroj por vidi tion, kion mi ne sukcesis vidi dum mia kelktaga restado. Espereble nia alveno helpis al lokaj esperantistoj varbi por Esperanto junularon kion ni el la tuta koro deziris al niaj ĉarmaj gastigantoj adiaŭante ilin.

Elżbieta Karczewska

Ĉi tiu artikolo aperos en la junia kajero de La Ondo de Esperanto (2012).
Ĉe represo bonvolu nepre indiki la fonton paperan (se en presaĵo) aŭ retan (se en retejo):
Papere: La Ondo de Esperanto, 2012, №6.
Rete: La Balta Ondo http://sezonoj.ru/2012/05/212albanio/

http://sezonoj.ru/2012/05/212albanio/

Prague Manifesto

Je la nomo de Allah, la donema, la pardonema.

 

Centra Oficejo:

Pakistana Esperanto-Asocio (PakEsA)

Esperanto Markaz, Chowk Shahidan, 

Mulatan, Pakistano.

pakesa@yahoo.com, pakesa@gmail.com,

pakesa@hotmail.com

Prague Manifesto

Prague Manifesto of the movement for the international language Esperanto

We, members of the worldwide movement for the promotion of Esperanto,
address this Manifesto to all governments, international organizations and people of good will;
declare our unshakeable commitment to the objectives set out here;
and call on all organizations and individuals to join us in working for these goals.

For more than a century Esperanto, which was launched in 1887 as a project for an auxiliary language for international communication and quickly developed into a rich living language in its own right, has functioned as a means of bringing people together across the barriers of language and culture. The aims that inspire the users of Esperanto are still as important and relevant as ever. Neither the worldwide use of a few national languages, nor advances in communications technology, nor the development of new methods of language teaching is likely to result in a fair and effective language order based on the following principles, which we hold to be essential.

1. DEMOCRACY.

Any system of communication which confers lifelong privileges on some while requiring others to devote years of effort to achieving a lesser degree of competence is fundamentally antidemocratic. While Esperanto, like any language, is not perfect, it far outstrips other languages as a means of egalitarian communication on a world scale.
We maintain that language inequality gives rise to communicative inequality at all levels, including the international level. We are a movement for democratic communication.

2. GLOBAL EDUCATION.

All ethnic languages are bound to certain cultures and nations. For example, the child who learns English learns about the culture, geography and political systems of the English-speaking world, primarily the United States and the United Kingdom. The child who learns Esperanto learns about a world without borders, where every country is home.
We maintain that education in any language is bound to a certain view of the world. We are a movement for global education.

3. EFFECTIVE EDUCATION.

Only a small percentage of foreign-language students attain fluency in the target language. In Esperanto, fluency is attainable even through home study. Various studies have shown that Esperanto is useful as a preparation for learning other languages. It has also been recommended as a core element in courses in language awareness.
We maintain that the difficulties in learning ethnic languages will always be a barrier for many students who would benefit from knowing a second language. We are a movement for effective language learning.

4. MULTILINGUALISM.

The Esperanto community is almost unique as a worldwide community whose members are universally bilingual or multilingual. Every member of the community has made the effort to learn at least one foreign language to a communicative level. In many cases this leads to a love and knowledge of several languages and to broader personal horizons in general.
We maintain that the speakers of all languages, large and small, should have a real chance of learning a second language to a high communicative level. We are a movement for providing that opportunity to all.

5. LANGUAGE RIGHTS.

The unequal distribution of power between languages is a recipe for permanent language insecurity, or outright language oppression, for a large part of the worldÕs population. In the Esperanto community the speakers of languages large and small, official and unofficial meet on equal terms through a mutual willingness to compromise. This balance of language rights and responsibilities provides a benchmark for developing and judging other solutions to language inequality and conflict.
We maintain that the wide variations in power among languages undermine the guarantees, expressed in many international instruments, of equal treatment regardless of language. We are a movement for language rights.

6. LANGUAGE DIVERSITY.

National governments tend to treat the great diversity of languages in the world as a barrier to communication and development. In the Esperanto community, however, language diversity is experienced as a constant and indispensable source of enrichment. Consequently every language, like every biological species, is inherently valuable and worthy of protection and support.
We maintain that communication and development policies which are not based on respect and support for all languages amount to a death sentence for the majority of languages in the world. We are a movement for language diversity.

7. HUMAN EMANCIPATION.

Every language both liberates and imprisons its users, giving them the ability to communicate among themselves but barring them from communication with others. Designed as a universally accessible means of communication, Esperanto is one of the great functional projects for the emancipation of humankind Ñ one which aims to let every individual citizen participate fully in the human community, securely rooted in his or her local cultural and language identity yet not limited by it.
We maintain that exclusive reliance on national languages inevitable puts up barriers to the freedoms of expression, communication and association. We are a movement for human emancipation. 

PRAGUE MANIFESTO

Je la nomo de Allah, la donema, la pardonema.

 

Centra Oficejo:

Pakistana Esperanto-Asocio (PakEsA)

Esperanto Markaz, Chowk Shahidan, 

Mulatan, Pakistano.

pakesa@yahoo.com, pakesa@gmail.com,

pakesa@hotmail.com

PRAGUE MANIFESTO OF THE MOVEMENT
FOR THE INTERNATIONAL LANGUAGE ESPERANTO

We, members of the worldwide movement for the promotion of Esperanto, address this Manifesto to all governments, international organizations and people of good will; declare our unshakable commitment to the objectives set out here; and call on all organizations and individuals to join us in working for these goals.

For more than a century Esperanto, which was launched in 1887 as a project for an auxiliary language for international communication and quickly developed into a rich living language in its own right, has functioned as a means of bringing people together across the barriers of language and culture. The aims that inspire the users of Esperanto are still as important and relevant as ever. Neither the worldwide use of a few national languages, nor advances in communications technology, nor the development of new methods of language teaching is likely to result in a fair and effective language order based on the following principles, which we hold to be essential.

DEMOCRACY. Any system of communication which confers lifelong privileges on some while requiring others to devote years of effort to achieving a lesser degree of competence is fundamentally anti-democratic. While Esperanto, like any language, is not perfect, it far outstrips other languages as a means of egalitarian communication on a world scale. We maintain that language inequality gives rise to communicative inequality at all levels, including the international level. We are a movement for democratic communication.

GLOBAL EDUCATION. All ethnic languages are bound to certain cultures and nations. For example, the child who learns English learns about the culture, geography and political systems of the English-speaking world, primarily the United States and the United Kingdom. The child who learns Esperanto learns about a world without borders, where every country is home. We maintain that education in any language is bound to a certain view of the world. We are a movement for global education.

EFFECTIVE EDUCATION. Only a small percentage of foreign-language students attain fluency in the target language. In Esperanto, fluency is attainable even through home study. Various studies have shown that Esperanto is useful as a preparation for learning other languages. It has also been recommended as a core element in courses in language awareness. We maintain that the difficulties in learning ethnic languages will always be a barrier for many students who would benefit from knowing a second language. We are a movement for effective language learning.

MULTILINGUALISM. The Esperanto community is almost unique as a worldwide community whose members are universally bilingual or multilingual. Every member of the community has made the effort to learn at least one foreign language to a communicative level. In many cases this leads to a love and knowledge of several languages and to broader personal horizons in general. We maintain that the speakers of all languages, large and small, should have a real chance of learning a second language to a high communicative level. We are a movement for providing that opportunity to all.

LANGUAGE RIGHTS. The unequal distribution of power between languages is a recipe for permanent language insecurity, or outright language oppression, for a large part of the world's population. In the Esperanto community the speakers of languages large and small, official and unofficial meet on equal terms through a mutual willingness to compromise. This balance of language rights and responsibilities provides a benchmark for developing and judging other solutions to language inequality and conflict. We maintain that the wide variations in power among languages undermine the guarantees, expressed in many international instruments, of equal treatment regardless of language. We are a movement for language rights.

LANGUAGE DIVERSITY. National governments tend to treat the great diversity of languages in the world as a barrier to communication and development. In the Esperanto community, however, language diversity is experienced as a constant and indispensable source of enrichment. Consequently every language, like every biological species, is inherently valuable and worthy of protection and support. We maintain that communication and development policies which are not based on respect and support for all languages amount to a death sentence for the majority of languages in the world. We are a movement for language diversity.

HUMAN EMANCIPATION. Every language both liberates and imprisons its users, giving them the ability to communicate among themselves but barring them from communication with others. Designed as a universally accessible means of communication, Esperanto is one of the great functional projects for the emancipation of humankind — one which aims to let every individual citizen participate fully in the human community, securely rooted in his or her local cultural and language identity yet not limited by it. We maintain that exclusive reliance on national languages inevitable puts up barriers to the freedoms of expression, communication and association. We are a movement for human emancipation.

Je la nomo de Allah, la donema, la pardonema.

 

Centra Oficejo:

Pakistana Esperanto-Asocio (PakEsA)

Esperanto Markaz, Chowk Shahidan, 

Mulatan, Pakistano.

pakesa@yahoo.com, pakesa@gmail.com,

pakesa@hotmail.com

Brief Note on Esperanto

What Esperanto Is

Esperanto is an "artificial" language first published in 1887 by Ludovik L. Zamenhof (1859-1917) after extensive thought and experimentation. Zamenhof sought to create an easy to learn and politically neutral means of communication for use by people whose native tongues were different. He probably did not expect it to become a universal medium of communication in the English sense of "universal," but he did think that broad availability and use of the language could facilitate life and elevate the human condition.

His efforts were brilliantly successful in that Esperanto is the only deliberately created language to have generated and sustained a body of fluent (or even semi-fluent) speakers. There are of course excellent historical, linguistic, and sociological reasons for this, although they are not as well studied as one might like. Of course Esperanto has not succeeded in achieving sufficient international visibility to be used in all the contexts where it would be useful. At the moment it seems unlikely that it ever will, although accurate prognostication depends on theoretical assumptions that are not very well developed.

Why Esperanto Works

The principal linguistic secret of Esperanto's success lies in its using a slightly regularlized set of word roots from natural languages (almost all from the Romance family of languages) and manipulating them by means of a simple and essentially independent set of affixes and compounding rules. Thus anyone who has studied a western European language finds something familiar to assist in the learning of Esperanto. But even a native speaker of Korean, Arabic, or Zulu, having mastered the system, can create phrases and sentences with as much authority as a European can. By borrowing roots known to a very large number of potential learners, but insisting upon their treatment within the logic of Esperanto itself, and without reference to the donor languages, Zamenhof went a long way to creating the simplicity and flexibility he aimed for.

A second linguistic feature of Esperanto that was conducive to its success was closely linked to the first. Esperanto makes extensive use of prefixes and suffixes to expand the relatively small vocabulary of basic roots. While nothing prevents the assimilation of additonal roots, the constant availability of ad-hoc compounds of core elements rapidly amplifies a learner's vocabulary.

A third linguistic basis for Esperanto's success may lie in Zamenhof's reluctance to seek logical perfection. He himself observed that many linguistic features he experimented with, although excellent in theory, seemed to result in translations of Shakespeare that did not sound like Shakespeare, or translations of Tolstoy that did not sound like Tolstoy, and his inclination was to follow his ear and his heart rather than his reason in these instances. Attempts to create "more logical" versions of Esperanto (or other new languages) do not seem to have produced products that were easier to learn or use. The more fluent a person becomes in Esperanto, the more compelling this feature seems to be.

Beginning learners sometimes imagine that Esperanto is still a theoretical project and hence easy to change by fiat, or that it seeks logical perfection, or that its European-based core vocabulary is insufficiently democratic. This can lead them to see "obvious" changes to which they argue that the existing body of speakers should somehow be forced to conform (by whom?). But few if any of such changes have actually been rewarded with much interest, and the evolution of the real usage of fluent Esperanto speakers over the period of its use as a spoken language has rarely been in the directions foreseen by would-be reformers. Far more influential, it is my impression, have been the growth of slang and the production of compelling reference books that provide guidance to the semi-fluent as they move toward fluency.

Why One Might Study Esperanto

Esperanto is an attractive object of interest for the body of literature that has been created in it and for the cross-cultural contacts that can be made through it. Exactly as Zamenhof predicted, Esperanto speakers generally report more "equal" cross-linguistic contacts than those they have in the native language of one or another of the parties to an interaction. (It is probably because I speak Esperanto that the carrying on about "multiculturalism" on American college campuses usually strikes me as so naively parochial.)

Esperanto is obviously interesting as a linguistic object, although professional linguistics at the moment is much concerned about "native-speaker intuitions" and therefore pays little attention to a language used virtually exclusively by non-native speakers (or, for that matter, to ancient languages). For a person interested in language rather than current linguistic theory, however, Esperanto provides a working model of a great many linguistic processes in a form that is often reasily accessible.

Scattered evidence also suggests that relatively fluent speakers of Esperanto bring insights to the study of other languages that facilitate deeper understanding than would otherwise be likely. Some experiments strongly suggest that prior knowledge of Esperanto produces so much more rapid mastery of a next foreign language that starting with Esperanto may actually be more efficient that starting with the target language directly. Unfortunately, educational research involves too many variables for this to be confidently asserted on the basis of the experiments so far.

Language School. The best place in the United States to study Esperanto is the three-week, intensive Summer Esperanto Workshop (known by its Esperanto acronym NASK —for Nord-Amerika Somera Kursaro—, which includes intermediate and advanced levels as well as beginning courses, and where most students live in a language dorm. If you want to know more, check the NASK web site at http://esperanto.org/nask. (If, on the other hand, you want to read a rather silly Esperanto poem about it, there is one in the Esperantisma Ludejo.)

Esperanto as a Social Movement

The association of Esperanto speakers with each other creates a community of Esperanto speakers, which, like any community of speakers, is of potential sociological interest quite independently of any linguistic or literary interest Esperanto itself may hold. The community of speakers is usually referred to in Esperanto (rather loosely) as the "Esperanto movement."

At the 81st Universal Congress of Esperanto, held in Prague in the summer of 1996, a resolution was signed by a large number of conferees seeking to describe the "Esperanto movement." It suggests a unity of organization and opinion that is quite unrealistic, but it captures many issues and opinions common to a great many Esperanto speakers. Appended for ethnographic interest, is an English translation of the Prague text.

Web Links &c.

Overviews

www.esperanto.org An overview in several languages.

The on-line encyclopedia Wikipedia contains an article about Esperanto, of course, as well as an all-Esperanto version called Vikipedio with countless articles in Esperanto about other things.

David Wolf 2003 Questions and Answers About Esperanto: A Guide for Activists (PDF File 129K, 22 pages) is a pamphlet full of FAQs about Esperanto and up-beat answers to them.

esperanto-usa.org Another starting point for information about Esperanto, sponsored by the Esperanto League for North America, an advocacy group officially affiliated with the Universal Espeanto Association. The League can also be reached within the United States by telephoning 1-800-ESPERANTO or sending Email to info@esperanto-usa.org.

A particularly fecund site, full of useful links and interesting persepctives, maintained by Don Harlow. Chapters from his work The Esperanto Book are particularly interesting.

A number of excellent English-language articles about Esperanto are published on-line by the Esperantic Studies Foundation. (Link)

I am told than an (only very) occasionally informative newsgroup devoted to Esperanto is soc.culture.esperanto, if you spend your time on newsgroups.

Language Learning

lernu.net The most comprehensive web-based instructional site. It includes a free Esperanto course in about 20 languages. You can browse anonymously, but to take a real course, you must register, and in the end they strongly recommend that your work be reviewed by a living teacher (provided free through the same site).

edukado.net A wonderful source for teachers of Esperanto. Not everybody will find the navigation of this site obvious, but it includes a real wealth of old and new instructional material, with critical notes offered by teachers of Esperanto.

News in Esperanto

gxangalo.com News in Esperanto. A slick on-line newspaper/magazine.

Esperanto Radio & Sound Files

Readings from literature in RealAudio format is an excellent experience of the sound of Esperanto, although for some reason most of the works selected are translations, often from English originals.

Radioarkivo a major archive of selected radio broadcasts

Radio Polonia, one of the most important broadcasting stations

Radio Beijing Esperanto Site, not only an important broadcaster in Esperanto, but also a beautiful general web source for Esperanto news about China and the world, and for general information about China in Esperanto, including an extremely attractive Mini-Enciklopedia of China topics

Academic Sources

The Esperantic Studies Foundation sponsors academic research on Esperanto and the contexts in which it is or might be used. Further information in English may be had from its excellent web page. Current and back copies of its newsletter, Esperantic Studies, are particularly interesting on this site

PRAGUE MANIFESTO OF THE MOVEMENT
FOR THE INTERNATIONAL LANGUAGE ESPERANTO

We, members of the worldwide movement for the promotion of Esperanto, address this Manifesto to all governments, international organizations and people of good will; declare our unshakable commitment to the objectives set out here; and call on all organizations and individuals to join us in working for these goals.

For more than a century Esperanto, which was launched in 1887 as a project for an auxiliary language for international communication and quickly developed into a rich living language in its own right, has functioned as a means of bringing people together across the barriers of language and culture. The aims that inspire the users of Esperanto are still as important and relevant as ever. Neither the worldwide use of a few national languages, nor advances in communications technology, nor the development of new methods of language teaching is likely to result in a fair and effective language order based on the following principles, which we hold to be essential.

DEMOCRACY. Any system of communication which confers lifelong privileges on some while requiring others to devote years of effort to achieving a lesser degree of competence is fundamentally anti-democratic. While Esperanto, like any language, is not perfect, it far outstrips other languages as a means of egalitarian communication on a world scale. We maintain that language inequality gives rise to communicative inequality at all levels, including the international level. We are a movement for democratic communication.

GLOBAL EDUCATION. All ethnic languages are bound to certain cultures and nations. For example, the child who learns English learns about the culture, geography and political systems of the English-speaking world, primarily the United States and the United Kingdom. The child who learns Esperanto learns about a world without borders, where every country is home. We maintain that education in any language is bound to a certain view of the world. We are a movement for global education.

EFFECTIVE EDUCATION. Only a small percentage of foreign-language students attain fluency in the target language. In Esperanto, fluency is attainable even through home study. Various studies have shown that Esperanto is useful as a preparation for learning other languages. It has also been recommended as a core element in courses in language awareness. We maintain that the difficulties in learning ethnic languages will always be a barrier for many students who would benefit from knowing a second language. We are a movement for effective language learning.

MULTILINGUALISM. The Esperanto community is almost unique as a worldwide community whose members are universally bilingual or multilingual. Every member of the community has made the effort to learn at least one foreign language to a communicative level. In many cases this leads to a love and knowledge of several languages and to broader personal horizons in general. We maintain that the speakers of all languages, large and small, should have a real chance of learning a second language to a high communicative level. We are a movement for providing that opportunity to all.

LANGUAGE RIGHTS. The unequal distribution of power between languages is a recipe for permanent language insecurity, or outright language oppression, for a large part of the world's population. In the Esperanto community the speakers of languages large and small, official and unofficial meet on equal terms through a mutual willingness to compromise. This balance of language rights and responsibilities provides a benchmark for developing and judging other solutions to language inequality and conflict. We maintain that the wide variations in power among languages undermine the guarantees, expressed in many international instruments, of equal treatment regardless of language. We are a movement for language rights.

LANGUAGE DIVERSITY. National governments tend to treat the great diversity of languages in the world as a barrier to communication and development. In the Esperanto community, however, language diversity is experienced as a constant and indispensable source of enrichment. Consequently every language, like every biological species, is inherently valuable and worthy of protection and support. We maintain that communication and development policies which are not based on respect and support for all languages amount to a death sentence for the majority of languages in the world. We are a movement for language diversity.

HUMAN EMANCIPATION. Every language both liberates and imprisons its users, giving them the ability to communicate among themselves but barring them from communication with others. Designed as a universally accessible means of communication, Esperanto is one of the great functional projects for the emancipation of humankind — one which aims to let every individual citizen participate fully in the human community, securely rooted in his or her local cultural and language identity yet not limited by it. We maintain that exclusive reliance on national languages inevitable puts up barriers to the freedoms of expression, communication and association. We are a movement for human emancipation.

Je la nomo de Allah, la donema, la pardonema.

 

Centra Oficejo:

Pakistana Esperanto-Asocio (PakEsA)

Esperanto Markaz, Chowk Shahidan, 

Mulatan, Pakistano.

pakesa@yahoo.com, pakesa@gmail.com,

pakesa@hotmail.com

Esperanto-biblioteko

Esperanto-biblioteko estas kolekto de libroj, broŝuroj, revuoj kaj foje ankaŭ de diversspecaj teknikaj registraĵoj (diskoj, sonbendoj, vidbendoj, diskedoj, kompaktdiskoj k.s), posedata de persono(j), organizaĵo aŭ institucio.

Laŭenhave temas pri materialoj en aŭ pri Eo, respektive en aŭ pri aliaj planlingvoj, ofte ankaŭ pri la internacia lingvo-problemo ĝenerale, ties aspektoj kaj solvebloj.

Ili povas esti posedaĵoj de unuopaj personoj, Esperanto-asocioj aŭ kluboj, aŭ publikaj instancoj kiel universitataj aŭ urbaj bibliotekoj. Ankoraŭ ne ekzistas "superkatalogo" pri ĉiuj Esperanto-libroj.

Laŭ Detlev Blanke eblas priskribi konkretan bibliotekon laŭ 23 kriterioj: tipo (kutima biblioteko, arkivo, muzeo aŭ ilia kombino), jura statuso(posedo privata, kluba, asocia, ŝtata, internacia, jure sekurigita aŭ ne), amplekso (kvanto da materialoj), specialiĝo (nur esperantaĵoj aŭ ankaŭ aliaj planlingvoj, beletro, faka literaturo, laborista movado, revuoj k.s.), registriĝo (katalogo papera, broŝura, slipara, elektronika),kataloga tipo (presita, surdiska, reta), ordigo (laŭ nacia aŭ internacia normo, dekuma klasifiko, propra sistemo, alfabete, laŭenhave),flegateco (kvalito de papero kaj bindo, taŭgeco de ŝrankoj kaj ĉambroj, ordo aŭ malordo), prizorgateco (regula prizorgado flanke de salajrulo aŭ volontulo), priskribiteco (priskribo de la kolekto en studoj, eldono de pribiblioteka bulteno kun registro de novaj akiraĵoj),persona aliro (viziteblo, uzeblo pro interesiĝantoj), pruntservo (surloka studado, prunteblo por membroj, interbiblioteko pruntservo),aktualeco (kolekto malnova aŭ daŭre aktualigata), teknika ekipo (bretoj, kestoj, komputiloj, kopiiloj, bindiloj, mikrofotiloj, aersekigiloj, alarmiloj, fajroestingiloj), tipo de ejo (konvena, seka, facile trovebla), memstareco (memstara aŭ parto de alia instituto), stabileco (certigita pozicio aŭ neklara estonteco), financoj (regulaj aŭ okazaj subvencioj), programfunkcio (kun aŭ sen akompanaj klerigaj programoj aŭ propra eldonejo), prestiĝo (en la biblioteka regiono konata kaj registrita aŭ ne), kunlaboro (kontaktoj kun aliaj bibliotekoj, interŝanĝo de duoblaĵoj ktp.), uzateco (ofteco de pruntoj), geografia situo (trafika atingeblo).

• La Esperantomuzeo kaj Kolekto por Planlingvoj estas parto de la Nacia Biblioteko de Aŭstrio en Vieno, kun 25.000 libroj kaj broŝuroj, 2500 gazetoj, 2000 muzeaj objektoj, 2000 aŭtografoj kaj manuskriptoj, 30.000 fotoj, 1.100 afiŝoj, 40.000 flugfolioj kaj unuopaj gazetartikoloj, dokumentoj pri 500 planlingvoj. Menciendas, ke ne estas kalkulitaj duoblaĵoj, tiel ke la realaj nombroj estas efektive pli grandaj ol la menciitaj. La dokumentoj estas en interreta katalogo, krome oni povas aliri tra la hejmpaĝo skanitajn Esperanto-librojn kaj broŝurojn.
• La Centro de Dokumentado kaj Esploro pri la Lingvo Internacia, CDELI, en Svislando, urbo La Chaux-de-Fonds ekde 1967 funkcias kiel fako de la urba biblioteko kun pli ol 20000 bibliografiaj unuoj pri multaj planlingvoj, interalie Volapuko kaj Okcidentalo. Pruntas nur nacie aŭ al universitatoj.
• La Germana Esperanto-Biblioteko (retpaĝo), en Germanujo, urbo Aalen, estas posedaĵo de Germana Esperanto-Asocio, sed estas deponita en la urba biblioteko de Aalen. Ĝi havas kolekton de pli ol 46.000 bibliografiaj unuoj (Stato fine de 2005) kun rete serĉebla katalogo. Ĝi daŭrigas la tradicion de la iama Saksa Esperanto-Biblioteko fondita en 1908.
• La Esperanto-Fondaĵo Cesar Vanbiervliet, en Belgio estas sekcio de la urba biblioteko de la urbo Kortrijk kun leĝe protektata kolekto de proksimume 10000 libroj kaj jarkolektoj de gazetoj.
• La Esperanto-Kolektaĵo Fajszi en Hungario, en la ĉefurbo Budapesto, ekis per la laboro de Karlo Fajszi ekde 1970, kaj ĝia katalogo el 1991 havis 542 paĝojn. Ĝi nun estas kolektaĵo en la Landa Fremdlingva Biblioteko. Eblas mendi fotokopiojn. (Katalogo).