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I and Gabriel Mizrahi (jan Kapu) bettered this page.
In this document I say these things:
Toki Pona is a new language. What is a new language? A new language, or made language, is this: A person makes a new language with their head. A person does not know a made language from their parent.
Many new languages exist. But Toki Pona is not the same as other new languages. That is because of what? Differently, when a person uses Toki Pona this is good for them because of what?
Much time ago, Sonja Lang talked about this in a document: Why is Toki Pona good? In this document Sonja Lang says many good things of Toki Pona. One thing of many good things is this: When a person wants to use Toki Pona they must know this: What is in their speech? If a person does not know this they cannot talk using Toki Pona.
I feel this: That speech of Sonja is true. For parent language that speech is not true. When a person uses parent language possibly they do not know this: What knowledge is inside their speech?
Parent language is like a moving indoor space. Many persons can use a moving indoor space. But inside the front of the moving indoor space is the move machine of the moving indoor space. A small quantity of persons know this: What is inside this move machine? The move machine moves the moving indoor space using what method? A small quantity of persons know that.
Parent language is like that. Many persons know this way: They use parent language for their need. When they manage to have the thing of their need they feel good. But possibly they do not know this: What knowledge is inside their speech?
With parent languages, that can be true because of what? When a person uses parent language they use many words. Many times two words have the same essence. But the person does not know that. Inside their head they say this: “Many words exist. If so, many things exist.” But in reality one thing exists.
Parent languages have many words for the same essence. That is bad because of what? That is bad because of many things. I give two things from these many things.
The first thing is this:
When a person knows little about the essence of words they can mess up. A person must know this: What exists? What does not exist? But when a person knows little about the essence of words they cannot do good toward themselves or other persons.
The second thing is this:
Many times a person knows the speech of a different person in a parent language. But their knowledge is not good. Possibly one word gives big knowledge or much knowledge. Possibly this knowledge is different inside the head of the other person.
When a person uses a big word they can mess up. When the first person says a thing using a big word the second person says this inside their head: I know that big word. But possibly their knowledge of the big word is not like the knowledge of the first person. The second person says this to the first person: I know your speech. But the second person does not know. Their knowledge is broken knowledge.
In future time the second person does damage because of this: They use broken knowledge. Their knowledge is broken because of this: When the first person used big words the second person did not know the essence of that big word. But the second person does not know this: Their knowledge is broken because of what?
When a person uses Toki Pona in a good way these two bad things do not exist.
But this knowledge need exists: Can a person say everything using Toki Pona or not?
Sonja Lang and Robert Warnke know Toki Pona well. I am a new person of Toki Pona. But that speech is bad from my perspective. If that speech is true I feel bad. I want this: That speech is not true. I feel that because of what?
Toki Pona is like a house. A house has a door of coming, a window of looking, a side shell, and a head shell. But when a person makes a new house they start their work in this way: They make a hard horizontal surface on the earth. This strengthens the bottom of the house. Firstly the person makes a good hard horizontal surface. In future time they make a side shell, a head shell, a door of coming, and a window of looking.
Toki Pona has an bottom horizontal surface like that. When Sonja Lang and the many other persons of Toki Pona made Toki Pona they had an important speech. When they made Toki Pona, that important speech gave a way to them. If that important speech is good, that important speech gives a good way. If the way is good, Toki Pona becomes good. I say this: That important speech is like the hard horizontal surface of the bottom of a house. That important speech is the bottom horizontal surface of Toki Pona.
The bottom horizontal surface of Toki Pona is what? Many things are at the bottom horizontal surface of Toki Pona. One thing is this: Big knowledge of a person’s head is only big looking. Big looking knowledge is not big. In reality big looking knowledge is a group of much, small knowledge.
When a person says this I feel bad: Toki Pona cannot give all knowledge. I feel bad because of this: That speech challenges the bottom horizontal surface of Toki Pona.
But many people say this: A person cannot give big knowledge using Toki Pona. If that is true I feel this: Toki Pona is not good from the perspective of its bottom horizontal surface. But I say this: A person can give big knowledge using Toki Pona.
Can a person say small knowledge using Toki Pona, or not? They can. Can they give a thread from small knowledge to other small knowledge, or not? They can. Can they group much knowledge using that method, or not? They can.
If that is true, a person can give big knowledge using Toki Pona. But many people say this: A person cannot. They say that because of what?
Possibly they say that because of this:
When a person wants to talk using Toki Pona they talk inside their head using a parent language. Possibly they hunt for one word or group of words for one word of the parent language. In many communities of people of Toki Pona I see this: A person talks like this to a person of knowledge of Toki Pona: “When I say this using Toki Pona I must use which word?” The person of knowledge gives a good word to them.
But many times this exists: When a person uses a good word in Toki Pona the other person does not know their speech. That is because of this: In Toki Pona one word is a good word for many different things. Many times this exists: The first person uses a good word. But the second person does not know this: The first person uses this word for which thing? The essence of the speech of the first person is what?
In the end many persons say this: A person cannot give big knowledge using Toki Pona. But for me this speech is not true.
I am a person of language change. This is my work for money. When I do language change I do this: I look at a document. I manage to have knowledge of this document. I write the same knowledge in a different language. I can do the same thing in the language way of the mouth. I do this work for much time.
When a person of language change sees a word, they must give the same essence in the other language way. They say this: This word gives what knowledge? But the person of language change cannot do only that. Differently they must say this: This word gives what knowledge next to the other speech in this document?
A word is like a container of many knowledge things. When a person talks they use words. When a person uses one word they want to give one knowledge thing. But they want to give only one knowledge thing from inside the container. At one time they give one knowledge thing from inside the container. At a different time they give a different knowledge thing from inside the container.
When two persons communicate the first person uses a word. The second person wants to know this: The first person wants to give which knowledge thing from inside this word’s container? The second person can know that using what method? The second person sees all the speech of the first person. The first person does not communicate using one word. They use many words in their speech. When the second person looks at all the speech of the first person they can know this: The first person gives which knowledge thing from inside the word’s container?
In Toki Pona this is important knowledge. When a person does not know this important knowledge they can mess up. This is important knowledge because of what? One word of a parent language is like a small container of knowledge things. The quantity of these knowledge things is small. But in Toki Pona one word is like a big container of knowledge things. The quantity of these knowledge things is many.
In parent languages the first person can say little. The second person can know the essence of their speech. But in Toki Pona the first person must say much. If the first person says little, the second person cannot know the essence of their speech.
Big knowledge is like a big container of many small things. When a person puts their hand on this container they say this: “This container is heavy! I cannot move it.” But when they open the container they see this: Many small things are inside the container. The person can take away these small things from the container. In future time they know this: The heavy container is only heavy looking. In reality it is not heavy.
The person can move the heavy container using this method: They open the container and move a small thing. In future time they move the container. In future time they can put anew the small things inside it.
I say this: A person can give all knowledge using Toki Pona. But a person must use a good method for that.
What way is the work of language change? Many persons do not know well the work of language change. Many persons say this: “When I do language change well I must use words of the same quantity in the second language. If the document in the first language uses little speech the document in the second language must use the same little speech. The document in the second language must use words of the same quantity for the giving of the same information.” But this is not true.
The important thing is only this: When a person sees the document of the first language they know or feel one thing. When a person looks at the document in the second language, do they know or feel the same thing? In the work of language change this only is important. Other things are not important. The quantity of speech, the quantity of words, or the quantity of speech threads are not important.
When you do the work of language change in Toki Pona do not take away this knowledge from your head.
Do not hunt for one word or group of words for a word in your parent language. Hunt for the good method of giving knowledge.
A word of your parent language is like a big container. Open this big container. See the many knowledge things inside it. Take away one thing. Give the knowledge of this one thing in Toki Pona.
Look anew inside the big container. Take away one new thing. Give the knowledge of this thing in Toki Pona. Do this to all the small things inside the big container.
In the end, group the knowledge of all these small things in Toki Pona.
In a parent language many things have a word. When I say a thing using a parent language I use its word. But in Toki Pona I must give a new group of words to it.
Possibly a person looking knows only the book of “interacting with the official Toki Pona book.” I want this: A person like this can know the essence of my speech using little head power. If so, I must give knowledge of all new groups of words.
For that, I must write many words. When I use a parent language I can use words of a small quantity. But in Toki Pona I must write words of a big quantity. That is not strange looking because of this: That is the way of Toki Pona.
Inside a parent language, words of what quantity exist? All parent languages are different. In English many people say this: English has words of this quantity: A hundred hundred times a hundred. If so, one word in a parent language can give much knowledge. If so, you can give knowledge using words of a small quantity.
But in Toki Pona, words of what quantity exist? The amount of words of Toki Pona is like this: A hundred and twenty five. If so, one word of Toki Pona can give only small knowledge. If so, I must use many words for the giving of knowledge.
When a person uses many words in Toki Pona this is not strange. For me, speech like this is strange: “I can use one word in Toki Pona for one word in a parent language. The person looking can know the essence of my speech.”
Do not say this: When I use many words in Toki Pona this is bad. If you want to give knowledge using Toki Pona a different method does not exist.
I say this: A person can give all knowledge using Toki Pona. But for this they must use a good method.
I say this: When you write a document in Toki Pona the important thing is this: If the person knows only the book of “interacting with the official Toki Pona book”, can they know the essence of your speech, or not?
But for that do not say this: “When I use one word for one word in my parent language this is good.” Toki Pona has words of a small quantity. One word cannot give much knowledge.
Do not say this: “When I use many words this is bad.” The good method of Toki Pona requires that.
Heavy knowledge does not exist. Heavy looking knowledge is only this: A heavy container of much small knowledge. In one speech give a small knowledge thing. When you give all the small knowledge things, give a thread inside them all. Using this method you can give all knowledge using Toki Pona!
On 2020-12-07 I changed this page. I did not make changes after that