Monastic sign languages

Monastic sign languages

Monastic Sign Languages. Edited by Jean Umiker-Sebeok & Thomas A Sebeok. Mouton de Gruyter, 1987. 618 lk

Kohutav, lihtsalt kohutav. Randviir soovitas seda raamatut, et saaksin žestide semiootikaga tutvuda (olgugi, et olen David McNeilli nime juba pähe õppinud). Pidavat olema teednäitav teos rohkete viidetega. Seda ta on, aga minu jaoks kasutute viidetega.

Terve selle paksu teose peale on ainult sissejuhatus ja kolm artiklit inglise keels. Ülejäänu on prantsuse-, ladina- ja minaeiteamis keeles. Lugesin inglisekeelse osa isukalt läbi ja õppisin isegi mõned embleemid (mida siin nimetatakse märkideks) pähe. Loomulikult need lihtsamad - ass, animal ja bad. Vähemasti tean, kuhu pöörduda, kui kunagi tahan mingisugust väljasurevat viipekeelt selgeks õppida.
See oli tegelikult natuke õel. Tõsi, aga õel. Monastic sign language koostati selleks, et jäädvustada see - kurtummadele eelnenud - viipekeel. Selles raamatus kõneletakse sellest, kuidas esimese viipekeele lõid mungad, kuna neil oli kloostris keelatud rääkida (midagi sellest, et vaikimine on püha). Laulmine ja söögilauas ühmamine olid vist ainsad helid, mida nad tohtisid teha (nii kahju neist munkadest, kes unes rääkisid). Selleks, et suhelda, pidid nad ennast väljendama mitteverbaalselt ja arendasid välja oma žestikeele. Suur osa nende viiplemisest oli religioosse taustaga - selleks, et tähistada oma vahetus keskkonnas olevaid asju (klooster, abtsiss, Piibel, Uues Testamendis mainitud jõgi jne). See viipekeel ei olnud muidugi kaugeltki täiuslik, kuna tulenes kirjakeeletraditsioonist ning paljuski seotud sõnade hääldusega (mistõttu kasutu kurttummadele või teisest keelegrupist pärit inimestele, kes ei tunne kohalikke hääldusi). Tagatipuks oli ka munkadel endil üksteisest üpris raske aru saada.
Huvitavaim osa oli märkide liigitamine - kust üks või teine grupp märke tulenes, kuidas pidi neid kombineerima, et väljendada komplekssemaid ideid jne.
Kasulikke viiteid ma sellest teosest ei saanud (ja momendil pole vist vajagi, sest lugemisjärjekord on metsikult pikk), aga hea vaheldus oli küll - rohkem seotud ajaloo ja religiooni, kui otseselt semiootikaga.

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Real understanding of any scientific subject must include some knowledge of its historical growth; we cannot comprehend and accept modern concepts and theories without knowing something of their origins - of how we have got where we are. Neglect of this maxim can lead to that unfortunate state of mind which regard the science of the day as finality. (Cherry 1977: 32)

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