ona li suwi lili taso toki insa li pana e wawa jaki
sona toki pi jan wan lon lipu toki lili. ona li pana e ken kama sona lili kepeken ala mani. teno pini la mi alasa e ni. taso mi kama wile sama e sona pi jan mute e sona musi.
lipu mute ni li jo e moli mute tan jan. ni li ike tawa mi tan ni: teno pini la jan li toki lon nasi ni: toki pona li sewi e pilin pona.
sitelen li len e lipu. sitelen len li suwi. mi wile mute kama sona e sitelen toki e tawa toki.
mi kin wile lukin e anpa pi supa toki. tan nimi ali li seme? jan li pali e sona sin pi toki pona kepeken open lawa seme?
Despite the publication itself being quite sweet, the expressions inside exude off‐putting vibes.
One person’s idea of the language has gone into a free educational pamphlet, which is what I’d sought. But likewise I desire multiple, enjoyable perspectives.
This book features a lot of killing. This upset me, given toki pona is renowned for prioritising well‐being.
The pages are decorated with pictures. These illustrations are cute. I would prefer to learn the writing systems and signed forms of the language.
I’d also like to explore beneath the surface. What are the reasons behind the lexical choices? (Oh gosh I sure conceived this next notion without thought to cramming it into English…) Using what intellectual bases was the concept devised?
(And look, though for many years I have had a sense of the language and its purpose, the vaguest imprint even of its characteristics, before I read this tiny course — or some other comprehensive summary— I would not have been able to make an attempt to actually use toki pona!)