which make Man what he is.” AK went on to note that in the book “great pains have been taken not to use words insufficiently defined, or words with many meanings.” Here lies his fondness, if not propensity, to push around his students in his linguistic experiment labs at Princeton and charge to them: “whatever you say it is, it ain’t.” AK was acclaimed as the father of the specialized field of general semantics, a philosophy of linguistic aimed at developing “Man’s time-binding capacity.”
Suppose AK was risen from his grave in America tonight and brought to Tolensom in Chuuk. To be sure, the kindhearted folks of Feup are apt to invite him: “eto sipwe mongo rais mei Kikkoman” (“come, let’s eat rice with Kikkoman soy sauce”). Listening to the natives around him, the Polish general semanticist would scarcely miss the growing courageousness of the Chuukese language, to wit:
1) “I love you” — Many Chuukese speakers understand this English expression. Do me a favor by translating it into Chuukese. Not as easy as it first appears, and it sounds awkward saying it, except when you borrow the Ifalukese word “faiyo” but please use extreme care in using the Polowatese/Houkese “faumehom,” a crude, if not disrespectful, reference to one’s eyes to express “love” where “sapoulum” would do the trick — as far as the Pollap-Fanatopweans and Paremese are concerned. The point here is that direct translation of “I love you” into Chuukese is abnormal, indigenously unacceptable. Indigenously speaking, it is awkward for a man to express joyfully his “love” to his sister and vice versa like the folks in the so-called liberal societies do. Why? It violates the “wall of separation” that is expected to exist between siblings of opposite genders or those generally categorized as brothers and sisters.