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Superdial. O-bi mutaciaqo

35-to padmad video

i Tamàra- Na ʒanav sas tut odobor bilaćho... Musaj vi on te xan manro.
o Olivèri- Isi len, ma xa xoli, vi manro, vi kikeriki te kinen, aj vi kuć màrke tiraxa aj xoleva, telefònǎ sar suno... Isi len. Na, si jekh mentalitèta but primitìvo: "De man love te kerav" – Phenav lenqe: "Ama guruve!a TUQE keres, te ćhavenqe keres, na manqe..." Na dikhen so akaja godi fonkcionerěnqi ćhindǎs bute manuśenqe phakha – bute baśalnenqe misalǎqe.
i Tamàra- Viz i angluni buti si te pheras amare ternenqi godi. Aj te uźaras lenqi mentalitèta...
o Olivèri- Tam, on pinʒaren so si o buzz, o smartphone aj i twitteratùra... Dikh, mo ćhavo pèrsi kamlǎs te kerel k-i śkòla jekh tikni ekspozìcia pal-o Rroma anda sa i Evròpa. Kana rodindǎs ilustràcie k-o Internet, pharrilo: katar-o 3% e Rromenqo so si len phirutno ʒivipen, kerdilo sas 80% katar-sa o fotografìe, thaj o 20% so ʒiven and-i mizèria ućharen sas vi on 90%... Sosqe amare terne na mukhen on pumare foto "normalone Rromençar"? Sarkon lenθar te mukhlǎs 10-15 kotora, parudǒlas i propòrcia aj i sasti tasvir... Avas paśeder k-o ćaćipen. ¿Xalǒves man...? Dikh sar tràdel akava ćalavdo! Kaj arakhlǎs pi tradimasqi diplòma? And-i kiśaj kaj khelen o ćhavorre??
i Tamàra- Sosqe, ¿nane śukar te phiren o Rroma karavaněnçar?
o Olivèri- But śukar isi – kana kòrkorri mangen on, na kana si naśardine. Vi amari organizàcia butivar brakhèla akava hakaj, pinʒardo and-e sundalesqe uprunedera konvèncie, ama si sadaj 3% maśkar sa o Rroma – ¿kaj si o avera 97%?
Ake BÌSTRICA 2 kilomètre – areslǎm ... De godi, aćhovas and-o kontàkto. Odolesθar phendǒm tuqe so na kamlǒn pes bare love. Kamlǒn pen vareso love, nanaj khanć avdives bi lovenqo, sadaj na miliònǎ so lel len i balval i loli. Śelvar buter kamlǒl pes amenqe godi, xurdikani analìza, res aj stratègia śukares definuime, politikano mangipe aj angla sa, uźo ilo. Barabar te ovas pinʒarde – na sadaj individual sar themutne, tok vi kolektiv sar etno-kulturàlo barvalipen...
Ake tuqe progràma sa te ʒivimasqe. ¿Matǎrdǒm tut ćhaj? ¿Na? ¿Ja sikavdǒm tuqe jekh nevo drom? Dikǎr godǎθe so phenen o manuśa and-i Indìa: "Kana biandilǎn, roves sas tu aj o sundal asandǒl sas, ama kana te meres, tu te asandǒs aj o sundal te rovel..." Pal-akaja mothomìći śaj te arakhes vi tu to drom...

FINAL GRAMMATICAL CONSIDERATIONS
For various reasons (mainly geographic and dialectal), it would be difficult to mirror the four remaining basic points of grammar in the dialogues themselves and this is the reason why they are explained here without reference to the text of the padmad.

Today's topic 1 >>

Padma 34 has introduced constructions involving the link word te and projective tenses: mangav te phirav I want to walk. In areas where the majority language has a very sustained presence of infinitive (almost all Europe outside the Balkan), various Rromani vernaculars have cut off the dependant clause «te + verb» to create out of it a suppletory infinitive, sometimes written in one word or with an hyphen: te phirav, tephirav or te-phirav to walk. One of the troubles is that various persons of the verb play this role in various areas and as a result to walk may be rendered, according to the area, as: te phires, tephires or te-phires, te phirel, tephirel or te-phirel as well as by te phiren, tephiren or te-phiren. Another trouble is due to the fact that most of these vernaculars use in parallel this kind of infinitive of substitution and the regular construction with te and the person of the verb. As a result, in areas where the suppletive infinitive is for example te xal to eat, a sentence as mangav te xal may mean I want to eat (if decrypted as an infinitive construction) or I want him/her to eat (if decrypted as the regular traditional structure). To avoid ambiguity and taking on board the fact that the lack of infinitive is not a difficulty in Balkan languages, it is recommanded to avoid such suppletory infinitives, when producing texts, although they have to be respected while collecting ethnotexts and under the pen of writers.

Today's topic 2 >>

Rromani has a diminutive suffix -orro (masc.) and -orri (fem.) which expresses basically the ideas of small size: kherorro < kher but more often in addition a feeling of tenderness: mo dadorro < mo dad, mi rromnǒrri < mi rromni. They follow the pattern of inherited nouns ending with the stressed vowel -o (masc) and -i (fem.) and as a rule do not change the gender, with the noticeable exception of pani (masc.) > panǒrri (fem.). In Carpathian areas, some vernaculars form the plural of masculine diminutive in -a: ćhavorra beside more common ćhavorre.

Today's topic 3 >>

Beside the regular copula in *s- (to be) mentionned in the beginning of the course with its various forms (sinǒm, sinom, siom, som, hom, hium, hinum etc. – see GR), there is in the o Olivèri-dialect of Rromani an additional copula with the forms stalo, talo and tano (inflected as buxlo-type articles) in the Balkan and lo in the Carpathian area. More details in GR. The use of these copula in parallel with the *s-copula is very much encouraged in Rromani.

Today's topic 4 >>

Many majority languages in Europe have developped a system of phrasal verbs including a verb accompanied by a particle which can be an adverb (English: give up, pick out), a non-separable prefix (Slavic languages: omówić, wybierać), a separable particle (Hungarian: bemutatni, felszállni) or a separable or non-separable particle (German: auslachen, mitbringen). Rromani vernaculars have also copied such constructions: wypokinel to pay entirely < Pol. wypłacić (pokinel = płacić) with a prefix (preverb) or pokinel avri idem < Hung. kifizetni (pokinel = fizetni; no *kipokinel has ever been evidenced) with an adverbial particle (more information on GR). Such constructions make some of their utterances unintelligible for Rromani speakers with other vernacular background and one must be very careful in using them for contacts with such speakers. However, in most regions, local Rromani vernaculars have so deeply integrated these features that it is impossible to expect they could give them up, especially due to the fact that they bring a very special flavour to the style (note however that they do not convey the Slavic aspect which they express in Slavic). The only advisable position is to suggest Rromani speakers from other areas to learn how to understand them (cf. ZU).