Dominique Simeone on the International Esperanto Movement

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2025/01/29

Dominique Simeone is a committed advocate for the Esperanto movement and a passionate freethinker. Born in Italy, Simeone’s early exposure to multiple languages (Italian, French, German, Flemish, and English) laid the groundwork for a life dedicated to linguistic exploration. Their involvement with organizations such as SAT-Amikaro reflects a conviction that Esperanto fosters global communication and understanding. Simeone’s belief in a non-imperialist approach to language underscores a desire to bring people together—culturally and ideologically—through inclusive dialogue. Simeone recounts discovering Esperanto through a radio broadcast in Paris and learning it quickly, requiring just 200 hours for proficiency. She details political movements, language imperialism, and Esperanto’s role as a gateway language. Simeone contrasts its straightforward rules with more complex tongues like French and English. China’s openness is noted, while France’s early embrace ended in 1923. Simeone affirms Esperanto’s non-imperialist value for diverse groups, stressing its freethinking ethos and capacity for broad global communication.

Scott Douglas Jacobsen: Today, we’re here with Dominique Semion. We’re going to discuss Esperanto. As I mentioned in our earlier correspondence, I have not researched Esperanto as much as I would have liked intellectually, but I find it a fascinating subject for those unfamiliar with it.

Esperanto is the most widely spoken constructed international auxiliary language, created in 1887 by Dr. L. L. Zamenhof to promote global understanding and unity through a neutral, easy-to-learn linguistic platform. On that note, how did you first encounter Esperanto? What were your initial thoughts when you came across it?

Dominique Simeone: I was near Paris on a Friday when I heard a radio broadcast by an artist discussing Esperanto. That’s how I first started learning about Esperanto. Afterward, I went to Paris to join an association where I could formally study the language.

Jacobsen: What was your experience like learning the language?

Dominique: Oh, it was really simple. I lived with my mother then and used quite an individualistic method. I would read texts and learn a large number of words—around one hundred per lesson, for example.

I built a strong vocabulary to develop a deep understanding of the language and communicate effectively with others.

Jacobsen: How did conversations in Esperanto compare to conversations in, for example, Parisian French?

Dominique: Oh, it felt natural when speaking with other Esperantists. You mentioned that Dr. Zamenhof envisioned Esperanto as a neutral, international language. Still, I was involved in the political movement within Esperanto. We discussed political issues with French Esperantists both within and outside the Esperanto movement. We also engaged with people outside the movement to discuss political problems and work on resolving organizational challenges.

In Paris, I served as president of SAT-Amikaro, the French branch of the World Non-National Association. During our meetings, we discussed issues such as the association’s finances, publicity, and general management, which were crucial to maintaining the organization’s effectiveness.

Jacobsen: What were the requirements for being part of the political movement around Esperanto? What were the goals and vision of the political movement among Esperantists?

Dominique: It depends. For example, in SAT, you have anarchists, communists, and socialists—they’re all on the left side of the political spectrum.

But you have all kinds of groups. For example, in a group, you might find Maoists or Christians, as well as people from those movements who agree with you, if you see what I mean. However, we act as part of the political movement.

For instance, my friends in the communist group promote Esperanto within the Communist Party. That’s the aim of their group. I, on the other hand, act in the broader international movement.

I also connect with freethinkers worldwide who support Esperanto and are willing to promote the language within their respective groups.

Jacobsen: How long would it take to learn Esperanto if someone studied it through a structured course and progressed from beginner to fluency?

Dominique: You need about 200 hours to achieve a fairly good level in Esperanto.

Jacobsen: That’s not bad.

Dominique: By comparison, it takes approximately 2,000 hours for French or English to reach the same level.

Jacobsen: What makes Esperanto so efficient for teaching and learning? If it’s so efficient, why do many people resist learning it?

Dominique: Many people are studying Esperanto and attending conferences about it. However, they tend to focus on their own lives and adopt an individualistic approach to living.

When you tell them, “If you learn this language, you’ll be able to connect with thousands of people,” they often feel hesitant or even afraid.

Additionally, there’s linguistic imperialism in most countries. This applies to English, French, and other dominant languages. These languages are imposed on others, and there’s resistance to accepting another language, like Esperanto, on an equal footing.

For example, Esperanto was taught in schools and universities in France at the beginning of the 20th century. However, in 1923, a law introduced by Léon Bérard removed Esperanto from the educational system. That policy still influences people’s attitudes toward Esperanto in France today.

Jacobsen: Which cultures are most willing to embrace Esperanto, teach it, and integrate it into their cultural framework?

Dominique: It’s difficult to say, but China stands out.

In China, there’s a large community of Esperantists. You can learn Esperanto in primary schools and universities.

Jacobsen: Do people in China receive subsidies, bursaries, grants, or scholarships to learn Esperanto? Or do they have to pay out of pocket?

Dominique: Ah, yes, okay. That I don’t know.

I know that at the university level, you likely pay tuition fees just as you would at universities in France. However, I am aware that some university courses in Esperanto are available. These lessons cover various subjects taught in Esperanto, such as commerce, trade, and other topics.

Jacobsen: Have there been cases where Esperanto was coerced or forced onto people in the way English or French have been during the height of French and British imperialism? In conversations about anti-imperialism and anti-colonialism, we often discuss how languages like English or French were forced onto people. Sometimes, people were made to give up their native languages, or economic incentives were used to make English or French seem unavoidable.

Over time, English and French became lingua franca—languages of trade, economics, and international politics. While organizations like the United Nations use translators to ensure accessibility, these major languages still dominate globally.

Have there been any cases where Esperanto has been used similarly—not by its founders’ intentions but perhaps by overzealous advocates who tried to export it coercively?

Dominique: For some people, one of the projects for Esperanto was to impose it at the head of organizations or even nations. However, the main focus now seems to be different. For example, in Paderborn, Germany, Esperanto is promoted as a “gateway language” to help people learn other languages.

So, Esperanto is no longer just Esperanto by itself; it’s presented as a tool to facilitate relationships between people. For instance, it can make it easier for someone to learn Arabic or other challenging languages.

Jacobsen: For example, Esperanto takes about 200 hours to achieve proficiency, while English takes roughly 2,000 hours to reach a similar level. Which language takes the longest to master, and why?

Dominique: I’m not a language specialist, but I believe Esperanto is easier because its grammar is very simple. For example, the stress is always on the penultimate syllable, and there are only about 17 grammatical rules. This simplicity allows learners to make significant progress quickly.

In contrast, languages like French are much harder to learn. French has many rules and exceptions, which make it difficult to assimilate the language quickly.

Jacobsen: Have any adaptations to Esperanto made it more efficient over time?

The language’s original structure was neutral and simplified, as it was a constructed language rather than an evolved one. However, like many systems in linguistics—such as Noam Chomsky’s grammar framework—adjustments often occur over time. Did Esperanto undergo similar changes, or has it remained faithful to its design from the late 1800s?

Dominique: The structure of Esperanto’s grammar was fixed in 1905 during the first Congress. The rules have not changed since then, and Esperanto linguists believe that the grammar does not need modifications now or in the future.

Jacobsen: How many people speak Esperanto now? For example, in France. That might be a more relevant question.

Dominique: In France, there may be 2,000 to 5,000 people.

Jacobsen: Are there annual conferences, events, or symposiums for Esperanto speakers?

Dominique: I think there’s some sort of Esperanto meeting happening every day. However, there are also larger, organized events in various countries.

For example, in France, Espéranto-France, which is part of the neutral movement, holds a congress once a year. Similarly, SAT-Amikaro and SAT both organize annual congresses.

Additionally, most countries have similar goals and hold their annual congresses. The largest organization in the neutral movement, UEA (Universala Esperanto-Asocio), hosts a global congress each year in a different country. This is the biggest Esperanto event, with around 2,000 attendees and representation from approximately 65 languages.

Jacobsen: In developmental psychology, it’s often said that language learning becomes significantly harder after age 16, particularly when aiming for native-like fluency.

Does this barrier exist for Esperanto, or is it an exception to this general rule?

Dominique: The key to learning any language is having a foundational level of education. Even people who are 30 or 40 years old can still learn Esperanto well.

If someone has had formal schooling and a basic educational level, there’s no problem learning Esperanto at any age. It’s a language that can be acquired at any stage of life.

Jacobsen: If you could go back and change your educational history, would you still learn French first, or would you prefer to learn Esperanto first?

Dominique: No, I learned French, but my first language was Italian because I was born in Italy.

Later, I attended a European school, where I learned German. I also picked up Flemish by speaking with people on the streets. After that, I learned English.

Jacobsen: Many multilingual individuals often say they feel like a slightly different person when they speak each language, as though each language brings out a different aspect of their personality.

Do you experience this? Does a different version of yourself emerge when speaking Esperanto than Italian, Flemish, French, or English?

Jacobsen:When you speak Esperanto, do you feel like a different version of yourself compared to when you speak other languages?

Dominique: Yes, but I am part of the international and constructed language movement when I speak Esperanto. However, I remain a freethinker regardless of the language I am speaking.

For instance, I am a freethinker in French, Flemish, and Italian. The language itself is a tool—it’s something I use—but it doesn’t change who I am. No matter the language I speak, I remain a freethinker.

Jacobsen: What critical questions about Esperanto aren’t asked but should be asked in good faith to help people better understand the language and decide whether they should learn it?

Dominique: Esperanto could greatly benefit people who work in associations, factories, or the economic sector.

The language allows them to connect with others worldwide—for instance, in countries like China or Russia. Through Esperanto, they can exchange ideas and discuss work-related matters across borders.

It is also an excellent way to improve one’s understanding of other languages, especially European ones. It acts as a bridge, facilitating better communication and relationships across different cultures.

Jacobsen: We’re running short on time. How can people get involved with Esperanto? Why should it interest fellow freethinkers—whether they’re humanists, atheists, agnostics, or advocates of free speech and social justice?

Dominique: Yes, there’s a strong case for Esperanto. Historically, in the 18th and 19th centuries, English was often considered the language of freethinkers, especially as England led the world in many areas at the time.

But now, if you want to connect globally—say, with people in China or South Korea—Esperanto can be incredibly useful. For example, I once contacted a friend in South Korea to request a journal article. He didn’t speak French or English, but he did speak Esperanto.

The article was written in Esperanto first and then translated into French. This demonstrates how Esperanto can create meaningful connections worldwide without relying on dominant or imperialist languages.

Using Esperanto offers a neutral, non-imperialist way to foster relationships and promote communication globally. While you could use French or English, Esperanto provides a more egalitarian alternative.

Jacobsen: Simeone, thank you very much for your time today. 

Dominique: Yes, thank you.

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