Abstract
The paper advances the thesis that at present both international language law and national language law of most states in relation to the right to use one’s own language are confusing, incoherent and more complicated than ought to be. First the author points out that international language law, which is embedded into international human rights law, recognises the right to use one’s own language not as a universal right, a right for all but as a minority right, a right for some and that this way of recognition of this right is in sharp contradiction with underlying principles of human rights law such as the universal nature of human rights, the principle of equal rights and the principle of non-discrimination. Then the author analyses national language law and concludes that almost all states recognise the right to use one’s own language as a minority right and recognise it, though in most cases only implicitly, as a majority right, too. In other words, under national law practically all human beings do enjoy this right in one way or another. After all, international legislators also ought to recognise this right not only as the right of persons belonging to linguistic minorities, but as a simple universal human right, as everyone’s right to use his own language.
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Notes
Kymlicka 2001, 18-38.
Gauker 2005.
Heidegger 1978, 193.
Kosztolányi 2002a, 170.
Kosztolányi, 2002b, 193-194.
Kosztolányi, 2002b, 201.
Cf. Kosztolányi, 2002a, 100.
The most influential representative of this view may have been John Locke, who wrote that the great and chief end of men uniting into Commonwealths and putting themselves under government is “the mutual preservation of their Lives, Liberties and Estates, which I call by the general Name, Property” (Locke 1689, §§ 123-124).
This means that while most theories acknowledge that persons belonging to linguistic minorities do have the right to use their own languages, they almost always fail to add that persons belonging to linguistic majorities must also have the right to use their own languages.
There are only sporadic references to the language rights and interests of persons belonging to linguistic majorities. One example is Article 20 of the Framework Convention for the Protection of National Minorities which set forth that “In the exercise of the rights and freedoms flowing from the principles enshrined in the present framework Convention, any person belonging to a national minority shall respect the national legislation and the rights of others, in particular those of persons belonging to the majority or to other national minorities”. Another remarkable example is a motion for a resolution by Martelli and others on the rights of majorities in the Council of Europe (Council of Europe 2001c).
Rawls 1971, 206-207.
The only reference to the language question is made in Article 2 para.1 as follows: „Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.”
“The Csangos are a non-homogeneous group of Roman Catholic people of Hungarian origin. This ethnic group is a relic from the Middle Ages that has survived in Moldavia, in the eastern part of the Romanian Carpathians. Csangos are associated with distinct linguistic peculiarities, ancient traditions, and a great diversity of folk art and culture. For centuries, the self-identity of the Csangos was based on the Roman Catholic religion and their own language, a Hungarian dialect, spoken in the family and the village community. Today only 60,000 – 70,000 persons speak the Csango language” (Council of Europe 2001a). In its Recommendation 1521 (23 May 2001, Csango minority culture in Romania), the Parliamentary Assembly of the Council of Europe stated, in 9 iii, the following: “there should be an option for Roman Catholic services in the Csango language in the churches in Csango villages and the possibility for the Csangos to sing hymns in their mother tongue.” (Council of Europe 2001b).
Andrássy 1998, 94-106.
Official, national and state languages are sometimes different from each other in national legal systems. However, the context in which I use these terms in this paper allows me to disregard these differences. Therefore, I will use only one of these terms, the term “official language” in the following.
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György Andrássy is a jurist and philosopher, he holds PhD in philosophy and habilitation in jurisprudence. He is professor at and former vice-rector of the University of Pécs, Hungary. Currently he is head of the Department of Political Science and Social Theory at the Faculty of Law of the same university. He is author of several articles in philosophy of history, political philosophy and applied ethics, as well as Nyelvi jogok [Language Rights] (1998) and Filozófia és jogászi etika [Philosophy and Legal Ethics] (2008).
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Andrássy, G. The right to use one’s own language and the matter of simplicity. EJM 4, 5–19 (2011). https://doi.org/10.1007/s12241-011-0002-6
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DOI: https://doi.org/10.1007/s12241-011-0002-6