Brava soldato Ŝvejk

Mi kredas ke mi posedas eldonon de ĉi tiu mondfama ĉeĥa satiro de Jaroslav Hašek en Esperanto; mi memoras verdan kovrilon, sed ĝi ne estas alirebla nun. Nu, Vikipedio mencias kelkajn tradukojn (mi ne scias pri la mia) en la menciita artikolo kaj ĉi tie:  La travivaĵoj de la brava soldato Ŝvejk dum la mondmilito.  La menciitaj tradukoj aperis en 1934 kaj 2004. (Ankaŭ aperis Ne nur soldato Ŝvejk en 1995.)

Anglalingve, The Good Soldier Schweik aperis en traduko de Paul Selver en 1930, de Cecil Parrott en 1973. Estas ankaŭ sonregistraĵo de Robert Kurka (Cedille Records, 2002).

Cetere, haveblas du fremdlingvaj filmoj pere de Netflix [en Usono] (en mia vico): Good Soldier Schweik (1956) kaj Good Soldier Schweik 2: Beg to Report, Sir (1957).

Tiu verko kaj tia tradicio de ĉeĥa humuro ludis rolon dum la tempo de subpremo de Ĉeĥoslovakio fare de Sovetunio en 1968 kaj poste. Ekzemple, la tiam-persekutata marksisma filozofo Karel Kosík verkis pri Švejk kaj la rolo de humuro je subprematoj kaj subpremantoj. Oni povas legi anglalingvajn tradukojn de tiutempaj eseoj:

Kosík, Karel. The Crisis of Modernity: Essays and Observations from the 1968 Era, edited by James H. Satterwhite. Lanham, MD: Rowman & Littlefield, 1995. See:

"Hašek and Kafka, or, the World of the Grotesque" (1969), pp. 77-86.
"Švejk and Bulguma, or, the World of Great Humor" (1969), pp. 87-99.
"On Laughter" (1969), pp. 183-198.

Joseph Skibell discusses "A Curable Romantic": the Jewish experience, Freud, Esperanto

An Interview With Novelist Joseph Skibell by Benyamin Cohen, The Huffington Post, October 19, 2010.

Skibell discusses religion, the Jewish experience, and the writing of his third novel.

I really loved writing it, but in terms of complexity it was beyond anything I'd done before. It's like a bar bet: write a novel about Sigmund Freud, Esperanto, and the Warsaw Ghetto — oh, and throw a dybbuk into it. But the love story ties everything together.
There is also a link to this video:

Note that the video shows pictures relating to Zamenhof and Esperanto and that the author claims expertise on the early Esperanto movement. (Rimarku ke la video montras bildojn pri Zamenhof & Esperanto kaj ke la autoro iomete diskutas la fruan Esperanto-movadon.)

In more recent developments, Skibell was shortlisted for an award:

Laughing in the Face of Evil (On the Shortlist for the Sami Rohr Prize, Joseph Skibell Uses Writing and Farce in the Face of the Holocaust), by Laura Hodes, The Jewish Daily Forward, published May 18, 2011, issue of June 3, 2011.

The Jewish Book Council posted this notice on 22 March 2011:

2011 Sami Rohr Prize Winner Announced in Fiction
The Jewish Book Council is also pleased to announce Joseph Skibell, author of A Curable Romantic (Algonquin Books), is the 2011 runner-up and recipient of the $25,000 Sami Rohr Prize for Jewish Literature Choice Award.
And see:

Fiction Writers Facing a Pot of Gold: The Forward's Overview of Sami Rohr Prizewinners for Fiction 2011, by Dan Friedman, May 20, 2011.

You can also look up Joseph Skibell on Facebook.

Washingtonians, note that the author will appear here in June:

Steve Stern & Joseph Skibell: In Conversation
Wed, June 15, 2011, 7:00 pm
Sixth & I Historic Synagogue, Washington, D.C.


Rex May, ilustre Loglane

Jen ĉe blogo Amikeco.ru:

Rex May (Baloo)

Rimarku desegnaĵon de Rex May, kiu desegnis plurajn kovrilajn bildojn de Lognet, kaj vizitu ĉi tiun rusan retejon por Loglan:

Логлан. Логический язык

Laboristoj kaj Esperanto en Hispanio

Jen atentinda afiŝo en La Blogo de Tonyo (del Barrio):

Inter laborista edukado kaj kultura alternativo

Li referencas kaj nun interrete eldonas sian eseon publikigita en La Arto Labori Kune: Festlibro por Humphrey Tonkin:

“Inter laborista edukado kaj kultura alternativo” (HTML); PDF-formate

Arika Okrent reviewed again

On "In the Land of Invented Languages" by Arika Okrent, Short Story Reader (blog), April 1, 2011

The reviewer aptly summarizes Okrent's book. See comments, especially mine. I compliment Okrent's book, then amplify on Esperanto, on two points: (1) Esperantists do not all agree that the adoption of Esperanto inherently fosters world peace; even Zamenhof's argument was more complex than that; (2) Esperanto grammar is likely to continue as is in formal written and spoken usage, even if informally certain rules get violated, specifically omission of the accusative marker.


Revado: new CD in Esperanto & Italian / nova KD

Here is a video promoting a new CD, Revado, by the group Reverie:

The genre is labeled "ethno-prog". There are 10 songs in Esperanto and another 10 in Italian on this new CD. There are links to other videos by Reverie.

Jen anglalingva versio de video kiu reklamas aperontan KDon "Revado" de grupo "Reverie".


Esperanto en anarkiisma arkivo

Jen Esperantaj eroj en arkivo de anarkiismo/liberecanismo:

Libertarian Microfiche Publishing/l - Libertarian Labyrinth

LAISANT, C.A., La Parlamentisma Iluzio, 1979, 15pp, in PP 1071. In Esperanto?

LAOTSE, See: VIVANCOS, EDUARDO, Lao Tse (viejo maestro) y su Libro Del Camino Y De La Virtud, traducido del Esperanto por Eduardo Vivancos. Introduccion y una Breve Excursion sobre el pensamiento en la Chia antigua, por Victor Garcia, Colleccion Historia Del Anarquismo, editado en 1962 por TIERRA Y LIBERTAD, Mexico, 125pp, in PP 1239.

LIBERECANA LIGILO, Bulteno de la Liberecana Frakcio de S.A.T., Nos. 49, 50, 63, 64, 66, 67, 1987(?) - 1989, 86pp, a libertarian Esperanto magazine: 99, in PP 1488. - I haven't tried to list the contents but would gladly microfiche a contents listing of ALL issues of this magazine if an Esperantist supplied me with it in photo-ready form. It might encourage some more people to take up Esperanto AND microfiching. - J.Z.

LIBERECANA LIGILO, N-ro 36, 1980 - 2, Bulteno de la Liberecana Frakcio de S.A.T., 16pp, in PP 1099.

Jewish peoplehood from Zamenhof to Jewdas

There is an interesting web site hailing out of Britain called Jewdas, subtitled "radical voices for the alternative diaspora". The contributors tout a countercultural version of Jewishness as an alternative to both Zionism and traditional religiosity. There is much of interest here, but for our purposes, I call your attention to this essay:

The Big Ethnic Love-In by Baruch Trotsky

Mr. Trotsky is skeptical about some contemporary propaganda in favor of Jewish "peoplehood", deeming it a dubious ideological metaphysical concept as problematic as nationalism or race. More importantly, he delves into the actual diversity and hybridity of real Jewish history and existence, and wonders what a unifying conception of Jewishness could possibly be. The readers' responses are also quite interesting, and in the process, the delineation of the question becomes refined.

Interestingly, this very question was debated over a century ago when a definable ethnic culture or meta-culture was easy to pinpoint, though even then the defining criteria of peoplehood proved to be elusive in the case of the Jews. One very interesting intervention, which is not brought into historical specialist or popular discussion as much as it should be, was that of L.L. Zamenhof, whose claim to fame is the creation of Esperanto, but who also went through a fascinating evolution in his engagement with the Jewish question perplexing Eastern European Jews. Zamenhof was an early proponent of Zionism, first recommending a settlement in the USA, later ceding to the Palestine option, and eventually categorically rejecting the whole project. Zamenhof also published a project for the reform and standardization of Yiddish, also later abandoned.

Ultimately, Zamenhof set his hopes on the reform of the Jewish religion itself, in a doctrine he called Hilelismo. Here he makes his most forceful arguments, mercilessly demystifying the notion of Jewish peoplehood, while posing the very questions now being asked in an entirely different historical situation. To learn more about this, you can follow the links on this blog. The key blog posts are:

L.L. Zamenhof's 150th birthday

L.L. Zamenhof and the Shadow People

Zamenhof & the new Jewish intellectual historiography (2)

Hilelismo was not Zamenhof's final formulation.While he sought to bring Eastern European Jewry into the 20th century, creating a modern people out of a "pseudo-people" nostalgic for a religion and a homeland it could no longer believe in (or at least the intelligentsia could not), Zamenhof generalized his religious reform program to include all who wanted to participate in a universal, common alternative religious practice, while recognizing or maintaining their inherited religious traditions if they so chose in a non-absolutist, non-theistic fashion, somewhat akin to Ethical Culture or Unitarianism. He dubbed his revised religious doctrine Homaranismo (not strictly translatable, but meaning considering oneself a member of humanity) which, along with his thinking about Jews and about Esperanto itself, continued to develop until his death in 1917.

Tago de Monthy Python

Hodiaŭ estas "oficiala" tutamonda tago por festi Monty Python. Anglalingve:

International Monty Python Status Day '11

La angla filmo "Life of Brian" (Vivo de Brajan) de fama komedigrupo Monty Python estas ridegiga satiro pri religio, mesiismo, martireco, kaj naciliberiga revolucio. Brian kontraŭvole fariĝas mesio en la tempo de Jesuo. Li ankaŭ partoprenas la subteran kontraŭromian gerilan movadon. La jena sceno estas ĉerpaĵo kun tekstotradukoj (subtitles) en Esperanto.

Gustav Landauer vs / kontraŭ Esperanto (2)

"The State as a Social Relationship: Gustav Landauer Revived" by Dov Neumann, Jewdas (blog), 25 June 2010

This interview with Gabriel Kuhn, a scholar of anarchism and Gustav Landauer, amplifies on Landauer's irrationalism I alleged in my previous post. And Landauer's primitivist, organicist, mystical tendency is exemplified in his attitude toward Esperanto:

DN: Difference is a key word for Landauer. For example he vehemently opposes Esperanto for trying to unite humanity with one language. He makes an almost Tower of Babelesque critique.

GK: That’s a good example of Landauer’s opposition to rationalist measures of bringing people together. I guess Esperanto was to him a cold, mechanical idea of providing some kind of common structure of finding one another. Rather, people best do so through cherishing their own cultural traditions, expressions and language.

The idea of a homogenous socialist utopia was not something that appealed to him. If you’re not able to embrace all cultural forms that human kind has produced: you cannot embrace all of human kind, you cannot establish socialism. His idea of difference goes beyond a mere concept of tolerance. Socialism has to ‘grow’, that’s a word that appears often in his writings, it has to grow from the diversity of human beings and cultures that make up humanity.


Interpreting Lou Harrison

I found an interesting treatise on Lou Harrison, with several references to Esperanto:

Interpreting Lou Harrison: Social Criticism in his Post World War II Works
by Tang, Wai Chung Joyce. PhD thesis, The University of Hong Kong, October 2006. 235 pp.

There are extensive discussions of Harrison's Music Primer and Pacifika Rondo, mentions of La Koro Sutro and Esperanto translations of Harrison's poems, with citations of Harrison's fulsome praise for Esperanto. Issues surrounding "the meeting of East and West" are also analyzed. Note also the extensive bibliography. Here are a few items of interest:

Gardner, Patrick Grant. “La Koro Sutro by Lou Harrison: Historical Perspective, Analysis and Performance Considerations.” D.M.A. diss, University of Texas, Austin, 1981.

Harlow, Donald. “Esperanto: An Overview.” 1998. http://www.webcom.com/~donh/efaq.html (accessed 30 December 2002).

Kim, Young S. “Constructing a Global Identity: The Role of Esperanto.” In Constructing World Culture: International Nongovernmental Organizations Since 1875, edited by John Boli and George M. Thomas, 127-48. Stanford: Stanford University Press, 1999.

Kostelanetz, Richard. “A Conversation, in Eleven-Minus-One Parts, with Lou Harrison about Music/Theatre.” The Musical Quarterly 76, no. 3 (1992): 383-409.

________________. “Lou Harrison, California Eclectic.” The World and I, May 1992, 150-55.

Gustav Landauer vs / kontraŭ Esperanto

Mi trovis unu verkon de Gustav Landauer en Esperanto, ĉe retejo por Interlingue/Occidental! (I have found one translation of Gustav Landauer in Esperanto, on a site otherwise dedicated to the artificial language Interlingue/Occidental):

Alvoko por la socialismo! [Call to socialism]

Tamen, Landauer mem forte kontraŭstaris ian uzadon de Esperanto. Rigardu lian eseon “Lernt nicht Esperanto!”, jen en angla traduko.

 Landauer himself vehemently opposed any use of Esperanto. See his essay “Lernt nicht esperanto!” in Die Freie Generation, November 1907, translated and published in an anthology of Landauer's writings:

"Do Not Learn Esperanto!" in Revolution and Other Writings: A Political Reader, edited and translated by Gabriel Kuhn pp. 276-279.

This essay is a rejoinder to Pierre Ramus, who advocated Esperanto in the October 1907 issue. Ramus responded to Landauer. Landauer never altered his view. In April 1917 he lauded Martin Buber for "opposing a Dutch initiative demanding the establishment of an International Academy to develop a common global language."

In this essay, Landauer makes two main points, one characteristic of his reactionary mystical philosophy, another far less ridiculous. Landauer counterposes the natural and the artificial, the latter being equated with the state, an artificial monstrosity that obstructs the voluntary union of humanity. Esperanto is thus by analogy a repressive instrument akin to the state. Landauer condemns uniformity in favor of diversity. Apparently, he  would not be convinced by the advocacy of Esperanto as an auxiliary, second common language.

Landauer also argues that artificial creations lack the capacity to generate novelty, that they can only regurgitate old thoughts. Furthermore, artificial languages lack nuance, and lack a relationship to the tacit and unspoken that accompanies all communication.

This leads in to this more interesting objection: that Esperanto would be dangerous for practical communication because the commonality of linguistic form disguises the lack of commonality of intended meaning. Landauer argues that a French Esperantist really thinks in French, a German Esperantist in German, etc. Better people should be consciously aware of their inability to communicate than to suppose they do when they don't. The only communication that is possible is shallow and banal, nothing beneath the surface could ever be communicated. And again, Landauer stresses the importance of nonverbal communication.

This does raise a genuine question, but with the dogmatic assumption that the potential obstacles are insurmountable, that no social stabilization of meaning has ever come about or nuance expressed. In 1907 the language was still in its infancy, or perhaps its adolescence, but clearly there was real communication, and already a body of translated and even original literature. The first international conference had taken place in 1905. Esperanto had already penetrated into China and Japan. I suspect there is a lack of sustantive documentation on the extent to which cultural differences and linguistic interference may have caused problems, but it is wrong to assume that such problems are insurmountable.

The anarchist movement has always been all over the place philosophically and ideologically. I regard it as incurably backward and childish, but I do credit it for giving much more serious attention and support to Esperanto than any other tendency within the socialist camp. Anarchists have generally been supportive of Esperanto, so Landauer may have been an anomaly, and his attitude may have been connected to irrationalist or organicist tendencies one finds elsewhere as well. This may be true of the communist Antonio Gramsci, who opposed Esperanto when it became popular in the Italian working class movement following the first world war.

Strangled Cries: Life & Poetry of Julius Balbin, Holocaust survivor & Esperantist

Strangled Cries: A profile of poet Julius Balbin by Alexander Kharkovsky

This is an interview with Holocaust survivor, Esperantist, and poet Julius Balbin, with samples of his poetry, which he wrote in both English and Esperanto, largely about his experiences in Nazi concentration camps.

I met Balbin at least once, I think it was at an Esperanto meeting in New York City in 1987. I had been forwarned that he was moody, but in fact on this occasion he was quite jovial. At this meeting he recited from some sketch he had written about Esperanto grammar and was quite humorous.

Balbin was invited to participate in a symposium on Esperanto and the Holocaust on December 5, 1995 at the Holocaust Museum in Washington, organized by the Esperanto Society of Washington, but it turned out that he was unable to make it.


Julius Balbin - Vikipedio

Julius Balbin (OLE)

Holokaŭsto Neforgesebla (recenzo de Inter Vivo kaj Morto) de Boris Kolker

The Bitch of Buchenwald by Julius Balbin, English translation by Charlz Rizzuto, reviewed by Don Harlow

ESP 1001: Ni Kantu En Esperanto (Jazz Loft Project Blog)

About ESW and the Holocaust Museum by Timothy James Ryan

Vi parolas Esperanton? (Do you speak Esperanto?) by Beth Burwinkel

La Granda Muro de Julius Balbin

Revido de Julius Balbin

Du poemoj: "La masakro" & "Kie vi estis?" de Julius Balbin

Boule-de-Suif de Julius Balbin

Lament for the Gypsies by Julius Balbin, translated from the Esperanto by Charlz Rizzuto (in Blood to Remember: American Poets on the Holocaust)

Genius / Geniulo by Donald Lev, translated by Julius Balbin

The Secret Malady of Esperanto Poetry (1973) by Dr. Julius Balbin

Morgaŭ la Printempo

Morgaŭ la Printempo: Franca-Belorusa teatrakompanio

Temas pri "Projekto por krei eŭropan teatro-lernejon Esperante".

"Aliĝu al la 2-a esperant-lingva teatro-staĝo en Minsk, Belorusio, de la 4-a ĝis la 13-a de julio 2011"

Jen Teatro-staĝo 2010 en Minsk - La Babelturo:

Nildo Viana & Esperanto

Informoj pri la brazila sociologo Nildo Viana en Esperanto ŝaĵnas raraj. Estas multe da materialo en la portugala. Viana ankaŭ vigle subtenas Esperanton:

Nildo Viana, um marxista esperantista / Renato Casagrande

Se vi legas la portugalan, jen:

"Esperanto, Linguagem e Poder" / Nildo Viana

Viana citas diversajn personojn, ekz. Bakhtin, Marr, Claude Piron. Li argumentas ke Esperanto estis rifuzata aŭ subpremata pro ĝia kontraŭdiro al la kutima ligo inter lingvo kaj hegemonia politika potenco.

Jen rilata materialo:

Marxismo, Esperanto e Linguagem - Movimento Autogestionário


Romain Rolland on Esperanto in "The Forerunners"

"My dream goes further. I should like the seed of universal culture to be scattered, from the very beginning of education, among the pupils of the primary and secondary schools. Above all let me suggest that throughout the countries of Europe an international language should be one of the compulsory subjects of study. Such international languages (Esperanto, Ido) have already attained something very near perfection; and with the minimum of effort the international language could be mastered by all the children of the civilised world. Not merely would this language be of unrivalled practical value throughout life. It would further serve as an introduction to the study of foreign languages and of their own national tongue; for it would make them realise, far better than any express instruction, the common elements in the European languages and the unity of European thought."

SOURCE:  Rolland, Romain. "On Behalf of the International of the Mind" (March 15, 1918), in The Forerunners, translated by Eden & Cedar Paul (New York: Harcourt, Brace and Howe, 1920).

Esperanto in anarchist schools

While I do not think very highly of the intellectual culture of anarchism, anarchists made an undeniable contribution in radical education. Esperanto often featured prominently in their offerings. Here is one example.

I would argue that many of the anarchist schools at the beginning of the twentieth century were at least as teacher-centred as the progressive schools. La Ruche, Sébastien Faure’s school at Rambouillet in France, much admired by Emma Goldman (1907: 390ff.) had the following timetable:
Esperanto was taught on Thursday afternoons.

SOURCE: Gribble, David. "Good News for Francisco Ferrer – How Anarchist Ideals in Education Have Survived Around the World," in Changing Anarchism: Anarchist Theory and Practice in a Global Age, edited by Jonathan Purkis and James Bowen (Manchester; New York: Manchester University Press, 2004), p. 184.

Michel Onfray en Esperanto

Pere de SAT, Traité d'athéologie, la fama libro de Michel Onfray, estas nun havebla en Esperanto, tradukita de Paŭlo Sinjoreto, sub titolo Traktaĵo pri Ateologio.

Jen antaŭparolo de Onfray:

Ĉe du lingvaj ekstremoj

Kaj jen la franca versio de la sama afero, aperinta en Le Monde:

Le Monde - 11/12 juillet 2010 - Tribune de Michel Onfray : Les deux bouts de la langue

Jen bonega, ege bezonata kritiko de Onfray:

Ateismo subjektiva, limigita kaj katolika, recenzo de Nikolao Gudskov, en Sennaciulo, n-ro 1263-1264, sep-okt 2010, p. 28-30

Taŭgan kritikon kian tian fare de Gudskov mi ne trovis en la angla lingvo. Mi legis la anglan tradukon, en Usono Atheist Manifesto, kaj verkis propran kritikon. Anglalingvanoj rigardu mian blogon:

Reason & Society: Michel Onfray

La afero de Onfray ekzempligas diferencojn inter naciaj ideologiaj/filozofiaj kulturoj, kvankam individuoj ne ĉiukaze enkorpigas la dominantan mensokadron de propra nacia kulturo. Ĝenerale, personoj en la angla-usona ideologia sfero rekonus nek la francan subtekston de Onfray nek la perspektivon de historia materiismo.


Vasilij Eroŝenko (8): Lumo kaj Ombro

Dankon al donaco de skanita teksto fare de samideano, tuta antologio nun haveblas miareteje:

Lumo kaj Ombro de Vasilij Eroŝenko, komp. Mine Yositaka. Toyonaka-si: Japana Esperanta Librokooperativo, 1979. 94 p.

Ĉi tiu antologio taŭge reprezentas la verkaron de Eroŝenko. Do ĉi tiu antologio kune kun El Vivo de Ĉukĉoj estos bazo por ĉerpado por nia loka diskutgrupo pri Esperanta beletro. Jen rememorigo, ke ĉi-bloge troveblas multaj retligoj al verkoj pri Eroŝenko, en kaj Esperanto kaj la angla.

Vasilij Eroŝenko (7): Malespera Koro

V. Eroŝenko & Lu Ŝin, 1922.

Foto el Popola Ilustrita Gazeto, Decembro, 1950, Pekino.
FONTO: Erošenko, Vasilij. Turo por Fali. Osaka: Japana Esperanta Librokooperativo, 1956.

Jen poemo "Malespera Koro" (p. 27).

Vasilij Eroŝenko (6): Tio, kion instruis la nokto

Unu Paĝeto en Mia Lerneja Vivo
(fina sekcio)

Por fini tiun ĉi malgrandan skizon, mi devas diri ke la nokto instruis al mi antaŭ ĉio dubi ĉion kaj ĉiujn, ĝi instruis min kredi nek unu vorton de niaj instruistoj, nek unu frazon de kiu ajn aŭtoritato; mi dubis ĉion, mi suspektis ĉiujn aŭtoritatojn; mi dubis la bonecon de la Dio same kiel la malbonecon de la diabloj; mi suspektis la registarojn same kiel la socion kiu fidas ilin. Sed al aliaj blinduloj la nokto instruis preni ĉion kiel la veron kaj esti trankvilaj. La plejmulto de miaj amikoj, kiuj prenis kiel la veron ĉion kion instruis la instruistoj, kredis ĉian vorton de l’aŭtoritatoj, dubis nenion; tiuj amikoj jam de longe atingis certan situacion en la socio ĉu kiel muzikistoj, ĉu kiel instruistoj, ĉu kiel laboristoj, kaj vivas komforte, ĉirkaŭite de siaj edzino kaj infanoj, dum mi ĝis nun atingis nenion kaj vagadas dubante ĉion kaj ĉiujn de lando al lando; kaj kiu povas diri ke unu malbenitan tagon mi ne staros en malluma angulo de iu brua strato kiel tiu princo de l’nokto kaj ne etendos la manon al la pasantoj por peti? . . .

FONTO: Eroŝenko, Vasilij Jakovleviĉ. "Unu Paĝeto en Mia Lerneja Vivo," en Trezoro: La Esperanta Novelarto 1887-1986, Vol. 1, redaktis Reto Rossetti & Henri Vatré (Budapest: Hungara Esperanto-Asocio, 1989), p. 107-118. Ĉi tiu fragmento, kiu estas la lasta sekcio de la rakonto, troviĝas ĉe p. 118.

Vasilij Eroŝenko (5): Neforgeseblaj Vortoj

Jen ĉe mia retejo:

Neforgeseblaj Vortoj
de Vasilij Jakovleviĉ Eroŝenko

Ĉi tiu noveleto troveblas en la antologio Trezoro. Ĝi estas specimeno de la emociveka stilo kaj pensmaniero de Eroŝenko.


33 Rakontoj & similaj antologioj

33 Rakontoj: La Esperanta Novelarto, red. de Reto Rossetti kaj Ferenc Szilágyi. La Laguna: J. Régulo, 1964. XVII, 328 p. (Stafeto: Belliteratura eldonserio; 22)

Jen la enhavo:

1898 K. M. Nordensvan : Alpa rozo
1916 Roksano : Doktoro Nekelmo
1934 I. G. Ŝirjaev : Venĝo
1924 T. Jung : Du pinarboj
1927 J. Baghy : La metropolo malsatas
                         Kiel Mihok instruis angleĉi tie
1928 R. Schwartz : La ĝendarmo deĵoras
                              Bapto de l'sonorilo en Mulmont
1930 K. Robinson : Apud stacidomo Victoria
1931 M. Ljubin : Kamarado Bojko
1938 L. N. M. Newell : La nomado
1943 S. Engholm : Maljunulo migras
1945 F. Szilagyi : La liberiĝo de la juĝisto
1955                   Nila
1950 G. Avril : Blanka kato kaj kokino blonda
1953 R. J. French : Senhejmulo
1954 M. Boulton : La Kaptilo de Dio
1954 J. Leser : La limo
1954 Z. Takac : Mensog' nia ĉiutaga
1954 Ŝ. Urban : La sorĉisto
1955 J. Forge: Ses leteroj
1955 R. Rossetti : La krutaĵo
1956 J. Ribillard : Preĝo de M'saudĉi tie
1956 S. Szathmari : Perfekta civitano
1957: J.H. Rosbach: La junulino, la ĉapelo kaj mi
1957 P. Th. Justesen : Papilio
1957 S. Zodel : Konflikto pro Gerda
1959 J. Grum : La krucoj de l'espero
1959 H. Baupierre : Malkovro
1960 C. Conterno : Vivo kaj morto de Wiederboren
1960 J. I. Francis : Ĝermoj en rikolto
1961 L. Böti : Simpla konfeso

Oni komparu ĉi tion kun 25 Noveloj: Dudek kvin klasikaj Esperantaj noveloj.

Jen sekcio de la enhavo de . . .

Nova Esperanta Krestomatio, red. William Auld. Rotterdam: Universala Esperanto-Asocio, 1991. XI, 509 p. (Jubilea Kolekto Jarcento de Esperanto; 5)

3    RAKONTOJ.....   17
      Józef Wagniewski (1859‑1897): En la brikejo .....   19
      Karl Magnus Nordensvan (1850‑1903): La kristnaska bulko ...   26
      Ivan Ŝirjaev (Malfeliĉulo, 1877‑1933): Ankoraŭ unu malagrablaĵo .....  30
      Albert E. Styler (1865‑1928): En la Dolomitoj .....   36
      Julio (Gyula) Baghy (1891‑1967): Kiel Mihok instruis angle .....   40
      Leonard N. M. Newell (1902‑1968): La svatanto .....   48
      Reto Rossetti (1909): La krutaĵo   ..... 56
      Ferenc Szilágyi (1895‑1967): La perdita velo .....   59
      Jean Ribillard (1904‑1962): Preĝo de M'Saud .....   66
      Johan Hammond Rosbach (1921): La japana tetasaro .....   71
      John Francis (1924): Ĝermoj en rikolto .....   74
      Marjorie Boulton (1924): Tiel, kiel ĝi ne okazis ..... 81
      William Auld (1924): Familia rondo .....  85
      Rajna Konstantinova (1919‑1983): Sonoj el fora juneco ..... 88
      Louis Beaucaire (1925‑1983): La bona feino Amenta kaj sinjoro Akuku ..... 94
      Julian Modest (ps. de Georgi Mihalkov, 1952): La bonmora edzo .... 97
      Vladimir Glazunov (1910): La ĉarmo de ĉielmontaro .....  101
      Liven Dek (ps., 1950): La bleko de l’ŝarĝú .....111

La plej ampleksa ĝenerala antologio de originalaj noveloj estas:

Trezoro: La Esperanta Novelarto 1887-1986, red. Reto Rossetti kaj Henri Vatré. 2 vol. Budapest: Hungara Esperanto-Asocio, 1989. 950 p. (Jubilea Kolekto Jarcento de Esperanto; 4. Serio Esperantaj Klasikaĵoj; 6) Oni povas trovi enhavon per serĉo de la libro pere de serĉilo Trovanto.

Pri antologioj en Esperanto rigardu Antologio - Vikipedio.



Estas ja progreso, ke ĉi tia stultaĵo ekzistas en Esperantujo: la punkbando Piĉismo. Jen ties retejo Piĉismo. Kaj por plua muzikaĉo, ne preterlasu YouTube-on.


Huellas (Spuroj) de Baldur Ragnarsson

Jen hispana traduko fare de Jorge Camacho de originala Esperanto poemo "Spuroj" de Baldur Ragnarsson:

Huellas, de Baldur Ragnarsson

Proletarian Esperanto movement: early history to 1937

It's rather difficult to find information in English about the proletarian Esperanto movement, which peaked between the two world wars. But here is a series of essays by David Poulson:

What About the Workers? Part One: Pioneers
The workers' Esperanto movement, 1905-1914
Nov 20, 1998 - David Poulson

What About the Workers? Part 2: "Neutrality, Out!"
A brief biography of Eugene Adam ("Lanti") and the foundation of S.A.T.
Nov 27, 1998 - David Poulson

What About the Workers? Part 3: The Formation of S.A.T.
How Sennacieca Asocio Tutmonda was begun.
Dec 11, 1998 - David Poulson

What About the Workers? Part 4
Eugene Adam announces his own suicide. Prematurely!
Dec 18, 1998 - David Poulson

What About the Workers? Conclusion
SAT resists Communist takeover attempt.
Jan 8, 1999 - David Poulson

Aside from the first essay, this is mostly the story of Eugène Lanti and the Sennacieca Asocio Tutmonda [SAT = World Anationalist Association].  Poulson ends his story in 1937 with Stalin's liquidation of the Soviet Esperantists, whose leader Ernest Drezen was himself guilty of dictatorial behavior and the attempted disruption of SAT. The adaptation of Soviet Esperantists to Stalinism did not save them. Soviet (specifically Drezen's) behavior mentioned herein pertains to and was characteristic of the "Third Period" of the Third International. To what extent Drezen's behavior was self-motivated or the result of a process of corruption by the Stalinist system should be examined. In any event, these essays are only sketches of the relevant history.

Vasilij Eroŝenko (4)

Ĉi tiu portreto troviĝas unuapaĝe en Rakontoj de Velkinta Folio de Vasilij Erošenko (Osaka: Japana Esperanta Librokooperativo, 1953).

Jen premiita eseo Edukista Dimensio de Eroŝenko de TANABE Kunio, Esperanta Ligilo, n-ro 2, februaro 2011 [oficiala organo de Ligo Internacia de Blindaj Esperantistoj].