302. Why Learn Esperanto?

[0] In our previous episode, we looked at the idea of a universal language.

[1] One candidate was Esperanto, a language invented in the 19th century by a Jewish ophthalmologist named Ludovic Lazarus Zamenhoff.

[2] Derived from various European roots, Esperanto was meant to be easy to learn and egalitarian.

[3] The idea was not for Esperanto to supersede existing languages.

[4] It would stand next to national languages and be a health.

[5] helping language to make bonds among people who were not like one another.

[6] A noble goal, surely, but alas, not quite attainable, at least not on the scale as Zamenhof desired.

[7] However, as our producer Stephanie Tam learned, and as she explains in today's special episode, there is a small global community of Esperantists who convene once a year to revel in their bond.

[8] So today you're going to meet people who are taking time off of work, who are spending money to go and participate in this weird Esperantuio, as they call it, this weird Esperantle land that only exists temporarily wherever all these weirdos meet together.

[9] From the WNMYC, studios, that is a Frickon -Radio, the podcast which explores the casheedan flank on de Chio.

[10] Here's your program, presentant, Stephen Dobner.

[11] On today's episode, our producer Stephanie Tam takes a trip deep into Esperanto land.

[12] Estimates for how many people speak Esperanto range, but the ethnologue, a comprehensive language database, cites two million speakers spanning 100 countries.

[13] Just 1 ,000 of those are native speakers who grow up in Esperanto -speaking families and usually also speak one or two other national languages.

[14] The most famous of these is probably billionaire financier George Soros.

[15] But for the vast majority, well, they might be the only Esperanto speakers in the area.

[16] So why on earth learn it?

[17] I traveled to the Esperanto USA National Congress to find out.

[18] For the past several years, it's been held at William Peace University in Raleigh, North Carolina.

[19] This is my fourth year here in Raleigh, and as I was driving in from the west, We got to the first highway sign that said Raleigh, 55 miles.

[20] And I said, it's like coming home.

[21] It's just like coming home.

[22] We're almost there.

[23] This is so exciting.

[24] We're there.

[25] We're there.

[26] That's Lee Miller, a 65 -year -old Texan and former sign language interpreter and nurse.

[27] He learned Esperanto at 16.

[28] Now he teaches it in his retirement.

[29] He and another Esperantus picked me up from the airport and drove me to campus.

[30] And I really have that sense of excitement about I know the place.

[31] We know the staff at the university now, and they know us.

[32] Oh, it's the Esperanto people.

[33] We're glad to have you back, and we're glad to be back.

[34] You know that something interesting and sweet is happening when you feel that you're returning home to a place that you only visit once a year.

[35] I know, and it's not really home, but these are people who are important to me. I don't know if you know the old musical Borgadoon.

[36] It was about a little little.

[37] village in the countryside that only appeared one day a year.

[38] And there's a love story connected with it.

[39] But sometimes I kind of have the sense that our summer Esperanto gatherings are a little bit like that.

[40] We go away for most of the year.

[41] And then during a week or two, we come back and we get together and we have face -to -face interactions.

[42] And it is very sweet.

[43] Sweet is a good word for it.

[44] A lot of Esperantists describe their community as a kind of family.

[45] Somewhat ironic, as the joke among Esperantists is that many spouses don't share the language, so their actual everyday family might not know Esperanto at all.

[46] And yet, if I were in a group like this and I needed somebody to hold my wallet with all my money in it, I would hand it to an Esperanto speaker in full confidence that whenever I came back, they would hand it back to me and my money would still be in it.

[47] I have that level of confidence and trust in the people I know.

[48] Welcome to William Peace University.

[49] Thank you.

[50] The National Congress is a combination of socializing, workshops, and seminars, and a dose of admin meetings about running the USA Association.

[51] This year, there were about 70 attendees with guests flying in from Canada, the Netherlands, and elsewhere, and about 1 ,000 streaming from Facebook Live.

[52] For the past several years, the National Congress has been followed by an eight -day.

[53] Esperanto summer course where people can learn the language.

[54] This year, they had 58 students.

[55] Both events are held at William Peace, a fitting home for a language born with a goal of world unity.

[56] That internal idea of Esperanto, or what Esperant is called La Interna Ideo, pardon my accent, was originally rooted in Jewish universalism and remains a connecting thread.

[57] But humans being the fickle, creative creatures that they are, it's been adapted throughout history for some very different ends.

[58] The history of Esperanto involves socialists in the early 1920s, who wanted to use Esperanto to further the goals of socialism.

[59] That's Esther Shore, English professor and Esperanto scholar at Princeton University.

[60] We spoke a few weeks before the Congress.

[61] It involves Bolshevism.

[62] The Soviets embraced Esperanto for a period of time until they changed their minds and shot the Esperantists in 1938.

[63] There was a very short -lived Nazi Esperanto movement, and Esperanto has been used for a number of other kinds of causes for pacifism, for green consciousness, et cetera, et cetera.

[64] This year's keynote speaker was Humphrey Tonkin, an English professor at the University of Hartford and former president of the Universal Esperanto Association.

[65] His speech highlighted what he considers the unjust dominance of English today.

[66] But he also recalled the original founding principles of the language.

[67] He delivered the speech in Esperanto and gave me an English translation afterward.

[68] Zamanhof emphasized that first and foremost, we're human beings, and only secondarily members of particular nations or peoples or languages.

[69] If appealing to what is best in humanity, rather than reinforcing what divides us, is idealistic or utopian, I suppose we must plead guilty.

[70] But if using what brings us together to talk about and celebrate what makes us all different is a rational approach to our divided world, then Esperanto seems to me to make a great deal of sense.

[71] I know what you here in Raleigh of this gathering of Esperanto speakers think.

[72] Esperanto works, and you're going to keep on using it and convincing others to do the same.

[73] Despite that common internal idea, whether you want to call it utopianism, universalism, etc., I discover that people come to Esperanto for all sorts of reasons.

[74] Some are polyglots who just love learning languages.

[75] Others are programmer types who appreciate its logic.

[76] And then there are those with a sense of adventure.

[77] I'm originally from Cuba, where I also was part of the Esperanto movement.

[78] In the real life, I work as a professor of chemistry in Santa Rosa Junior College in Santa Rosa, California.

[79] That's Orlando Rayola, who recently finished his six -year term as president of Esperanto, USA.

[80] Having been born in an island, being an islander by name.

[81] I always had this great curiosity, what is beyond the sea, what is the world out there.

[82] And I understood early that the only way to communicate with humans is through language.

[83] And I was fascinated, interested in many different cultures.

[84] That said, his fascination with the world beyond didn't lead him straight to Esperanto.

[85] I was always fascinated by the culture of Nordic countries, especially of Sweden.

[86] I once wrote a letter to the Swedish Institute as a Swedish institution that disseminates Swedish culture outside Sweden and I send them a letter.

[87] I want to learn this language.

[88] I want to get to know about this culture.

[89] A few months later, I got a big package with everything you need to know to learn Swedish.

[90] Dictionaries, cassettes, courses for learning language, reading material.

[91] I mean, it was a big box.

[92] I said, this is a very difficult language.

[93] I'm going to spend how many years to learn this.

[94] And then I would be able to communicate with a very tiny sliver of mankind.

[95] I am very interested in the culture.

[96] But so I am in the culture of Japan and of Hungary and of China.

[97] And, you know, do I have time to learn of these languages?

[98] No, there won't be time.

[99] So when I tried to go through it, that day, that's the day I became an Esperant.

[100] So for some people, learning Esperanto is a way to follow their cultural curiosity.

[101] For others, though, there are war stories.

[102] My name is Maria Murphy.

[103] I'm retired, have two wonderful boys and four wonderful grandchildren.

[104] It takes a special person, I think, to be really devoted Esperanto follower.

[105] And happen to me, I'm the one.

[106] She's a petite grandma with a cheeky smile, astoundingly upbeat given her past.

[107] I grew up in Warsaw.

[108] I am, you could call me a Holocaust survivor.

[109] You know, I'm from the Jewish family that everybody was killed.

[110] Apparently, I was a quiet baby, and I was constantly eating, I mean, at mommy breast.

[111] So I was not crying.

[112] You know, people were suffocating their own babies if they started crying.

[113] After the war, she and her mother left Poland.

[114] We decided to immigrate to Israel.

[115] And on the way, we stop in France and we stop in Italy.

[116] And as a very young girl, I pick up those languages pretty quickly on the street.

[117] And I just felt that people should be able to talk to each other, no matter where you are.

[118] And here, I mean, eight, nine -year -old girl, I had this strong experience.

[119] Every country, every day I spoke different language, you know.

[120] So there should be a better way.

[121] For Murphy, that better way was Esperanto, which, she stumbled upon as a teenager.

[122] She and her mother had returned to Poland, and she came across an ad for an Esperanto club.

[123] You see, at that time, I didn't have really society.

[124] I didn't have any place that I felt I belonged to.

[125] Because most of the Polish people are very strong Catholic.

[126] So when I found a group of people that meeting like twice a week and having wonderful discussion, drinking good coffee, eating good cake, and there were young people, it was very natural to become a part of it.

[127] Murphy would actually meet her husband through Esperanto, which brings us to another reason that people join the community, the love stories.

[128] Joel and Genia Amos were a Cold War couple who also met through Esperanto.

[129] Genia's from Ukraine, Joel from Atlanta.

[130] They had both applied for the same job, an editor position, for an Esperanto magazine based in the Netherlands but operated remotely.

[131] Genya snagged the top position.

[132] I just asked, so who was this other candidate?

[133] And we were some guy from the U .S., and I just asked, can you send me his resume?

[134] And when I was looking at him, hmm, I like this guy.

[135] He looks so intelligent.

[136] I tried to hire him to be my assistant.

[137] You didn't have a photo.

[138] I was just on paper.

[139] Just to be clear.

[140] And so we worked together.

[141] for like a year and a half or so before we ever met in person.

[142] Work aside, they insist there's a more fundamental way Esperanto connected them.

[143] Esperant is not just the language.

[144] It's almost like a value system, right?

[145] I would agree.

[146] When I look back at the person I was in my early teens before I became an Esperantist, I don't really recognize that person anymore.

[147] I grew up as a Christian and I still am, but my approach is much different.

[148] And at first, it was just a linguistic interest, you know, kind of like a game.

[149] I didn't have anyone locally to speak to.

[150] So the Esperanto community brought me into contact with people that I wouldn't have had contact with otherwise.

[151] I had pen pals in Eastern Europe or wherever, you know, in these places that were so far away from me culturally.

[152] And it almost sounds evangelical to talk about it like that.

[153] but for me at least it was a catalyst that changed the course of my life from where maybe if I hadn't learned Esperanto I might just be in Georgia in a small town you know not having traveled or anything like that when I grew up I heard that the Soviet Union wanted to drop bombs on us and you know this this is the enemy and she heard you know the how awful the other way around you know and how do we get to you know, being married from that point, you know, growing up in such different places, a different mindset.

[154] I think for both of us, Esperanto was that catalyst.

[155] What we have in the Esperanto community is kind of like a microcosm for what could be or what should be, this community that spans languages, political ideologies, religions, races, on a small scale, this is the world that Zamanhof dreamed of.

[156] Talking with Esperantists, I felt like I was interacting with an epic metaphor, linguistic communication as human community.

[157] The notion that a universal language could create world peace seemed too romantic.

[158] What about civil wars, where both parties shared the language?

[159] But at the same time, it was clear that there was something special going on.

[160] Miller, Amos, Murphy, and these other Esperantists had used this language to create a kind of small -scale utopia.

[161] Up next, we get into pragmatics.

[162] Could Esperanto, for instance, save the European Union a lot of money and education costs?

[163] He concluded that actually it would be cheaper to have Esperanto play that kind of intermediary role.

[164] We discover how travel in this small -scale utopia works.

[165] Basically, you just show up, and they usually give you a key to the homes.

[166] And we ask, could that sense of trust and community be retained if the microcosm were scaled up?

[167] If Esperanto were to become a universal language, I think things like this would die.

[168] That's coming up next.

[169] on Freakonomics Radio, on Freakonomics Radio.

[170] Welcome back to this special episode of Freakonomics Radio.

[171] Welcome back to this special episode of Freakonomics Radio.

[172] Here's producer Stephanie Tam.

[173] For all its idealism, Esperanto also has a deeply pragmatic side.

[174] It was designed to be easy to learn and, in a word, efficient, which makes it a language that appeals not only to dreamers, activists and ambassadors, but also economists.

[175] As a professor at the University of Geneva who studied this, Francois Grin, and actually the French government asked him to make a study of language costs in Europe.

[176] That's Duncan Charter's professor of languages and cultures at Principia College in Illinois, where he teaches Spanish.

[177] And he concluded that actually would be cheaper to have Esperanta play that kind of intermediary role.

[178] How much cheaper?

[179] Back in 2005, Grant calculated that substituting the high cost of learning English with the low cost of Esperanto in non -English -speaking countries could save the EU upwards of 25 billion euros annually.

[180] The French government wasn't looking for that answer.

[181] They wanted something different involving French, but actually that was a very good point, I think.

[182] And the cost of learning Esperanto is less just because it's so much quicker.

[183] How much quicker?

[184] Well, obviously, ease of language learning depends on all kinds of factors, natural ability, age of acquisition, regular practice.

[185] But one study with a sample of francophone children found that just 150 hours of esprontic education resulted in the same level of proficiency as 1 ,000 hours of Italian, 1 ,500 hours of English, and 2 ,000 hours of German, making espronto an average of 10 times faster to learn than these natural languages.

[186] So what makes it so much faster and easier to learn?

[187] There are 16 basic rules of the language.

[188] For example, every noun ends in the letter O, every adjective ends in the letter A, every infinitive ends in the letter I. The future, present, and past have totally regular endings.

[189] There's no need to learn any conjugations.

[190] They don't exist in Esperanto.

[191] So that's Ruth Kevis -Cohen, a geriatrics doctor in Maryland.

[192] In Esperanto, she goes by her middle name.

[193] In her spare time, she helped develop an Esperanto course for the online language site Duolingo, which she used to try and teach me Esperanto.

[194] This is lesson one of the Duolingo course, which starts out showing some pictures.

[195] Which of these is man?

[196] I see a picture of a man with Vero.

[197] I'm going to click that one.

[198] By putting your finger here, you can see what it is.

[199] The word la means the.

[200] So just like in English, the is law.

[201] There's no plural form.

[202] There's no conjugation with that.

[203] It's just L .A. is always the.

[204] Okay.

[205] Okay.

[206] Well, that is a commonality with English that I think makes it simpler than French.

[207] So to say I speak, we say, I speak.

[208] I parolas.

[209] I parolas Esperantan.

[210] And do you, Isperantan?

[211] So, parolas Esperantan and that's an O -N, is that the ending for a noun?

[212] O is the ending for a noun and we add the N because it's a direct object.

[213] So Zamanhof originally wrote up 16 rules for the language, a couple of which you just heard.

[214] Nouns end to know, direct objects in N, and every word is phonetic.

[215] He also compiled 900 roots, derived mostly from romance languages, which Esperantus then built into a rich vocabulary.

[216] Users have taken these roots, which are very flexible, and made words for new occasions, for new moments, for new technologies.

[217] Esther Shore, Princeton Esperanto scholar again.

[218] So, for example, the word for a cell phone is posh telephono.

[219] It's a pocket phone.

[220] The word for a smartphone is Lertafono, a smartphone, literally.

[221] But I know an Esperantist who refers to his smartphone as croncerbo, which means a spare brain.

[222] So there's a lot of wit, there's a lot of invention, there's a lot of play involved in coining words.

[223] Duncan Charters also argues that Esperanto, in addition to being efficient and inventive, can serve as a gateway language.

[224] The good thing about it is, once someone gets in.

[225] to a language that has enabled them to communicate with people around the world, they then want to learn other languages.

[226] It's sort of a natural consequence.

[227] And for me, then, it's not so much of an effort and a struggle to get students interested.

[228] It becomes more natural.

[229] Just as in Europe, people much more naturally learn other languages.

[230] It's because they've had a practical experience with the ones that they've learned.

[231] Okay, but practical experience?

[232] How does that work?

[233] if Esperantists may not even be able to find other people nearby to speak the language.

[234] There is a system called Passporta Servo, which means passport service, and it's a network of Esperantists who agree to host visiting Esperantus, usually young people, for up to three nights free of charge.

[235] And there's an enormous degree of trust in this Esperanto world, and the word on the street is you arrive and someone hands you their car keys and goes to work.

[236] As it turns out, Esperantus were practicing couch surfing before it became a thing.

[237] Passporta Servo started in 1974 as a small print booklet listing 39 hosts.

[238] It's since moved online, and the latest edition contains 974 hosts from 81 countries.

[239] Again and again, I'd hear these stories from Esperantus who had traveled all over the world.

[240] I don't know if you realize that almost in every country, there's Esperanto club, and it has been happening since like 100 years.

[241] And if you like the word, then it's your oyster.

[242] I got to know what is living inside a Japanese family is for two months, talk to them and eat their food and go with them to places.

[243] I've traveled quite a bit in Spanish -speaking countries using Esperanto contacts, and I've always found that those are the ones that really get me in.

[244] of the culture more.

[245] I went to Kazakhstan this past year.

[246] This guy and his friend, Vyachoslav, and his friend drove me 300 kilometers in a whole day touring some ancient historical sites, and that was pretty amazing.

[247] I have been to so many places, met so many people, have so many friends with which I feel at home, always contacting Esperandis everywhere.

[248] Yes, I have satisfied whatever curiosity of the, islander, beyond the sea, has been satisfied.

[249] Do you feel like the Esperantists are exceptionally helpful and have that kind of bond with you because it's a niche community that you select into as opposed to English being just more common?

[250] So I think that definitely helps.

[251] That's Christopher Johnson, a 29 -year -old software engineer from North Carolina.

[252] It almost takes a naive idealism to believe in Esperanto, or at least, in that idea that you can make the world a better place by speaking a language.

[253] If you're dedicated enough to learn this language and spend your time on it, you have to have that similar idealism.

[254] We have to have things in common.

[255] The other nice thing is there's no real Esperanto land where you can go.

[256] So I don't think I would have ever met somebody from Cuba without Esperanto.

[257] But it just naturally happened because you start meeting people in this small community and people come from all over the world to kind of visit these things.

[258] Yeah, and I guess I'm curious about how you kind of think through the tension between what seems to be this kind of transcendent, you know, international aspect that reaches out and is very open to people and, you know, attracting more people to Esperanto.

[259] And the potential that if it actually continued spreading, that you wouldn't actually have that kind of, you know, sweet community anymore.

[260] Sharp, sharp question.

[261] And I do understand that if Esperanto begins to become much larger in society, that some of the selling points of today will vanish.

[262] Yes, I would not give my car keys to everyone out.

[263] If Esperanto were to become a universal language, I think the negatives would be that things like this would die.

[264] the Landa Congresso, why would people want to travel miles and miles to meet other Esperantists if you can easily find them everywhere?

[265] I found it fascinating that even this most idealistic language could be as much a boundary as a bridge and that its ability to bridge might even require boundaries to create social trust between Esperantists.

[266] But then again, if Esperanto has survived through self -select, decade after decade into this paradoxically idealistic and pragmatic language, then maybe its universality could only result from a world in which people universally chose to become idealistic and pragmatic.

[267] And who knows?

[268] Maybe in that world we could trust strangers with our home and car keys.

[269] And the strength of Esperanto is not in numbers.

[270] The strength of Esperanto is in its continuity over 130 years without being passed down from generation to generation without having money, without having armies, and there it is.

[271] It's really remarkably beautiful.

[272] For now, despite stirrings of excitement about the uptick of Esperanto, very few in the community really believe that the day Zamanhof dreamed of, La Fina Venko, or the final victory, will be coming any time in the near future.

[273] But in the meantime, those who learn it today have created a quirky, brigadunish family of visionaries.

[274] And for all its unworldliness, Esperanto is considered the world's most successful invented language.

[275] Still, in some ways, the story of Esperanto teaches us as much about what makes a language fail as succeed, the power of power and politics and economics.

[276] The cases where someone has actually tried to construct a fair and ostensibly neutral form, things like Esperanto are widely treated as ridiculous or implausible.

[277] That's Michael Gordon, a historian at Princeton University.

[278] He's studied the brief use of Esperanto for scientific communication in the early 1900s.

[279] So even those people who try to come up with something calmer and kinder don't often get rewards commensurate with that.

[280] But it also perhaps raises some questions about our world.

[281] What does it say about us that we find a language that combines peace and pragmatism ridiculous or implausible?

[282] And could it be that idealism just might be rational?

[283] The world, the humankind, does not act very rationally.

[284] I teach chemistry, as I said, and I tell my students, you know, if people were rational, then you think that we should have long before adopted general international system of units everywhere?

[285] Well, but we don't.

[286] We still measure things in gallons and yards and feed.

[287] So in that sense, it might not be in a short term that Esperanto that is a rational solution for international communication becomes like the language of choice.

[288] But the important thing and what I always consider to be the goal of the movement is keep it alive, keep it functioning.

[289] keep it suitable for expression of everything that human has to express.

[290] Because maybe, I don't know when, but when and if mankind finds itself ready for it, we need to have it a lot.

[291] We need to have it ready.

[292] You can't say, oh, now we're going to create it.

[293] No, no, no. Here it is.

[294] Take it.

[295] It's yours.

[296] That was Stephanie Tam reporting from the curiously pragmatic and idealistic world.

[297] of modern -day Esperanto.

[298] Freakonomics Radio is produced by WNYC Studios and Dubner Productions.

[299] This episode was produced by Stephanie Tam.

[300] Our staff also includes Allison Hockenberry, Merritt Jacob, Greg Rosalski, Eliza Lambert, Emma Morgans, Harry Huggins, and Brian Gutierrez.

[301] The music you heard throughout this episode was composed by Luis Guerra.

[302] Very special thanks to our intern Kent McDonald and all those at the Esperanto Congress who assisted our efforts.

[303] including Derek Roth, Lee Miller, and Chuck Mayes.

[304] You can subscribe to Freakonomics Radio on Apple Podcast, Stitcher, or wherever you get your podcast.

[305] You should also check out our archive at Freakonomics .com, where you can stream or download every episode we've ever made.

[306] You can also read the transcripts and find links to the underlying research.

[307] We can also be found on Twitter, Facebook, or via email at Radio at Freakonomics .com.

[308] Thanks for listening.

[309] Thank you.