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Posts Tagged ‘language’

19-Year-Old Decodes Incan Language

Posted in Uncategorized, tagged , , , , on February 22, 2018| 4 Comments »

Photo: Jon Chase/Harvard Staff Photographer
Harvard student Manny Medrano displays a model of khipu knots, an information system that the Inca used to tally and record data. He decoded the meaning when he was 19.

This is a period in history when our hopes have been raised that young people will solve some of our knottiest problems. How can they do that? Because they have a fresh perspective, I think, and like the “whiz kids” in the Tracy Kidder book Soul of a New Machine, they don’t know what’s impossible.

At the Boston Globe, Cristela Guerra writes of a problem solved by a teenager — a literally knotty one. She calls it “a mystery that has left many scholars flummoxed.

“For all the achievements of the Inca Empire, including a massive roadway system, sophisticated farming methods, and jaw-dropping architecture, it was the only pre-Columbian state that did not invent a system of writing.

“Instead, the Inca, whose civilization originated in Peru and grew to include peoples and cultures all along the west coast of South America from 1400 to 1532, relied on knotted strings to encode information, a system so complex that scholars still struggle to make sense of it.

“Which is what makes the work of Harvard student Manny Medrano all the more remarkable. The young student provided new insight into how the Inca recorded information by analyzing the colors and the direction of the knots placed on the strings known as khipus. …

“Three years ago, freshman Medrano was working as a research assistant for Gary Urton, the Dumbarton Oaks Professor of Pre-Columbian Studies and chair in the Department of Anthropology at Harvard University. Medrano, then just 19, decided to spend his spring break analyzing the data from six khipus that were found in the collection of an old Italian count who’d lived in Peru. …

” ‘The only history we have of the Inca Empire are ones that were written by Spaniards after they conquered the Incas,’ said Urton. …

“There is no Rosetta Stone for khipus, no translation for what the patterns of knots represent, and no match between the Spanish documents and the khipus themselves. …

“Medrano set to work. Though he was most interested in studying mathematics and economics, he also had a strong interest in archeology. … He made graphs and compared the knots on the khipu to an old Spanish census document from the region when something clicked.

” ‘Something looked out of the ordinary in that moment,’ Medrano said. ‘It seemed there was a coincidence that was too strong to be random.’

“He realized that, like a kind of textile abacus, the number of unique colors on the strings nearly matched with the number of first names on the Spanish census.

“For example, if there were eight ‘Felipes,’ all were indicated by one color, while ‘Joses”’ were indicated by another color. …

“As a result of Medrano’s discoveries, Urton and Medrano produced a paper, [published] in the academic journal Ethnohistory in January. Medrano, now a junior, is the lead author of the article, ‘Toward the Decipherment of a Set of Mid-Colonial Khipus from the Santa Valley, Coastal Peru.’ …

“Medrano plans to continue his research. He has decided to major in applied mathematics and minor in archeology.”

More at the Globe, here.

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In Iceland, They Love Their Language

Posted in Uncategorized, tagged , , , , on February 19, 2018| 2 Comments »

lewisset_304x400

Photo: British Museum
One of the walrus-ivory pieces among the British Museum’s 12th century Lewis Chessmen is a castle that records the metaphor “bíta í skjaldarrendur” (“biting its shield-end,” or fighting on in the face of great odds), a phrase still common in today’s Iceland.

Iceland is such an interesting country. I have enjoyed reading about how everyone gives books at Christmas and how volunteers embrace danger to rescue reckless tourists. Now the Economist explains that although almost no one else speaks it, Icelanders love their language.

“It is hardly surprising that Icelanders have names for the many different fish that abound in their surrounding waters — the various types of cod, herring and so on which they have been catching for centuries.

“It is rather more surprising that they have not just one word for the coelacanth, but three. …

“But Icelanders are keen namers of things — and would never dream of simply adopting a transliterated version of someone else’s word. So they call the coelacanth skúfur, which means ‘tassel.’ Or skúfuggi: tassel-fin. Or sometimes forniskúfur: ‘ancient tassel.’ [You can hear the spoken pronunciation at the Economist.]

“Icelanders are fiercely proud of their tongue and stay actively involved in its maintenance. On Icelandic Language Day they celebrate those among the population of 340,000 who have done the most for it. They love the links it gives them to their past.

“Ordinary Icelanders revel in their ability to use phrases from the sagas — written around eight centuries ago — in daily life. The commentator who says that a football team is bíta í skjaldarrendur (‘biting its shield-end’) as it fights on in the face of great odds, is behaving quite normally in borrowing an image from ancient tales of Viking derring-do. ….

“The result is something close to unique — a language that is at the same time modern (it can happily express concepts such as podcasting), pure (it borrows very few words from any other tongue) and ancient (it is far closer to the ancestral Norse tongue than its increasingly distant cousins, Danish and Norwegian). Its complex grammar has barely changed in almost a thousand years and has a distinct old-worldliness. But if, like the forniskúfur, Icelandic is a living fossil, it is a lovely and lively one. …

“From early on [Icelanders] were particularly keen on using it to write things down; much of what is known about Viking culture comes from Icelandic texts. In the 13th century Snorri Sturluson produced the Prose Edda, one of the earliest and most important accounts of the antics of Thor, Frigg, Loki and their kith and kin. …

“Some words do look similar to English ones: bók, epli and brauð are ‘book,’ ‘apple’ and ‘bread.’ …

“Some of these similarities, though, can mislead. An English-speaker who knows that dóm is cognate to the English word ‘doom’ may find the Reykjavik building marked dómsmálaráðuneytid rather menacing. But it is just the ministry of justice: ‘doom’ in English was once mere judgment; only later did it take on first the meaning of condemnation, then ruin.

“It is not clear in quite what way J.R.R. Tolkien meant the word when he named the climactic locale in The Lord of the Rings Mount Doom. But as a philologist interested in Norse and other ancient tongues, and keen on the archaic, he certainly knew his Icelandic.

“The name of the wizard Gandalf is taken from the Eddas. The Tolkiens’ Icelandic nanny, Adda, not only took care of the children; part of her role was to help him practice Icelandic. Mrs Tolkien was not pleased by the attention.”

Wow, that’s interesting because, as we learned in this recent post, Tolkien was orphaned at the age of 12. His early years with that nanny must have made a big impression on him.

Find other curious facts about the Icelandic language at the Economist, here, and listen to more of the pronunciations.

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Resurrecting Extinct Languages

Posted in Uncategorized, tagged , , , , on December 17, 2017| 2 Comments »


Photo: Library of Congress/Wikimedia
Frances Densmore at the Smithsonian Institution in 1916 during a recording session with the Blackfoot tribal leader called Mountain Chief for the Bureau of American Ethnology.

I can understand that one might be able to resurrect a mastodon that was frozen in ice, but how do you resurrect an extinct language? Turns out the answer is lasers and wax recordings. (Takes me back to my father’s clunky wire recorder and what I had to say in my 6-year-old voice on the static-filled recording we call “The Birth of Willie.”)

Allison Meier writes at Hypoallergic, “Among the thousands of wax cylinders in the University of California (UC) Berkeley’s Phoebe A. Hearst Museum of Anthropology are songs and spoken-word recordings in 78 indigenous languages of California. Some of these languages, recorded between 1900 and 1938, no longer have living speakers. The history on the cylinders is difficult to hear. The objects have deteriorated over the decades, mold eating away at their forms, cracks breaking through the sound.

“A project underway at UC Berkeley is using innovative optical scan technology to transfer and digitally restore these recordings. … The initiative aims to preserve about 100 hours of audio. he collaborative restoration project involves linguist Andrew Garrett, digital librarian Erik Mitchell, and anthropologist Ira Jacknis, all at UC Berkeley, and utilizes a non-invasive scanning technique developed by Lawrence Berkeley National Laboratory physicists Carl Haber and Earl Cornell. …

“Anthropologist Alfred Kroeber began his field audio collecting in 1901, a month after becoming the curator of the then-new museum. Although the recordings are limited, each only a few minutes long, and were captured at a subjective start and stop by Kroeber, they are invaluable for understanding the diverse languages of indigenous life in California.”

According to Hypoallergic, the project website warns that “due to ‘the culturally sensitive material of the content on these cylinders, and out of respect for the contemporary descendants of many of the performers on the recordings, access to the majority of the audio being digitized is currently restricted.’ One of the publicly available recordings is that of Ishi, recognized as the last surviving member of his Yahi tribe, who lived out his final years at Hearst Museum. His voice, among many being recovered from the noise of the wax cylinders, leads the recently-shared video from [National Science Foundation] below.”

More at Hyperallergic, here.

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Saving Poems of Endangered Languages

Posted in Uncategorized, tagged , , , , , on November 30, 2017| 2 Comments »

Photo: eGuide Travel
The highlands of Papua, New Guinea, are among the isolated places that linguists search for speakers of dying languages.

I’ve blogged before about linguists and others who are trying to preserve languages spoken by only a few people. The belief is that there is intrinsic value in such endangered languages and that they are key to understanding cultures. Recently I saw that one group is focusing on a particular manifestation of rare languages — their poems.

Fiona Macdonald writes at the BBC about the Endangered Poetry Project.

” ‘They fly to Port Moresby in Papua New Guinea and there they take a bus for three days and then they hike over a mountain and then they take a canoe and then they get to this little bay with 300 people,’ ” she reports, quoting Mandana Seyfeddinipur, head of the Endangered Languages Archive at London’s SOAS [School of Oriental and African Studies]. …

” They are ‘PhD students of 25 with a digital camera, a digital audio recorder and solar panels.’ …

“ ‘They live with the communities for months at a time, and develop social relationships, and talk to them and record them, and then they come back and they give me this SD card. … ‘The only record that we have of this language is in this tiny SD card.’ …

“The newly launched Endangered Poetry Project aims to tackle [language] loss at another level. ‘Languages are dying out at an astonishing rate: a language is being lost every two weeks,’ says the National Poetry Librarian Chris McCabe. ‘And each of those languages has a poetic tradition of some sort.’ …

“The project has issued a call-out to members of the public, asking for poems written in an endangered or vulnerable language. ‘In the first week, we’ve had over a dozen submissions in about 10 languages,’ says McCabe. ‘That includes poems in Breton, and poems in a dialect of Breton called Vannes. We’ve had a poem in Alsatian, and the Sardinian dialect Logudorese. We’re interested in these variations in language in different places as well, which can often be markedly different from the established language. …

” ‘You get a focus on place – in poems we’ve received from Sardinia, for example, there’s a focus on the mountain range there,’ says McCabe. ‘It shows you where people felt drawn to for inspiration in the landscape. Also, the style of a lot of Gaelic poems is very lyrical, and often uses repetition, a lot like a song. In that poetic tradition, you see how the division between poetry and music is quite slight – they often cross over between one and the other. The poetry tells us a lot about what kind of artistic experience people like, as well as what’s important in their geography.’ ”

Lots more here. Very interesting stuff.

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Study: Warm Colors Are Easier to Communicate

Posted in Uncategorized, tagged , , , , on November 6, 2017| 4 Comments »


There’s a website called “The Conversation” that reported recently on scientific research into how the words for color are used in different languages.

Ted Gibson and Bevil R. Conway wrote, “People with standard vision can see millions of distinct colors. But human language categorizes these into a small set of words. In an industrialized culture, most people get by with 11 color words: black, white, red, green, yellow, blue, brown, orange, pink, purple and gray. …

“Maybe if you’re an artist or an interior designer, you know specific meanings for as many as 50 or 100 different words for colors – like turquoise, amber, indigo or taupe. But this is still a tiny fraction of the colors that we can distinguish.

“Interestingly, the ways that languages categorize color vary widely. Nonindustrialized cultures typically have far fewer words for colors than industrialized cultures. … The Papua-New Guinean language Berinmo has only five, and the Bolivian Amazonian language Tsimane’ has only three words that everyone knows, corresponding to black, white and red.

“The goal of our project was to understand why cultures vary so much in their color word usage. …

“In English, it turns out that people can convey the warm colors – reds, oranges and yellows – more efficiently (with fewer guesses) than the cool colors – blues and greens. …

“We found that this generalization is true in every language in the entire World Color Survey (110 languages) and in three more that we did detailed experiments on: English, Spanish and Tsimane’. …

“Our idea is that maybe we introduce words into a language when there is something that we want to talk about. So perhaps this effect arises because objects – the things we want to talk about – tend to be warm-colored. …

“We mapped the colors in the images [of objects] onto our set of 80 colors across the color space. It turned out that indeed objects are more likely to be warm-colored, while backgrounds are cool-colored. …

“When you think about it, this doesn’t seem so surprising after all. Backgrounds are sky, water, grass, trees: all cool-colored. The objects that we want to talk about are warm-colored: people, animals, berries, fruits and so on. …

“[This] communication hypothesis helped identify a true cross-linguistic universal – warm colors are easier to communicate than cool ones – and it easily explains the cross-cultural differences in color terms. It also explains why color words often come into a language not as color words but as object or substance labels. For instance, ‘orange’ comes from the fruit; ‘red’ comes from Sanskrit for blood. In short, we label things that we want to talk about.”

More here. The article gets pretty technical, but after struggling last Tuesday to find warm and cool colors in a jumbled box for ESL students, I appreciate having confirmation that warm colors (red, orange, yellow) have fewer competing names than cool ones (blue, blue-green, violet, purple, aquamarine, turquoise …).

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Saving a Native Alaskan Language

Posted in Uncategorized, tagged , , , , on July 31, 2017| Leave a Comment »

Arts Journal often links to interesting articles on languages, especially vanishing ones. In Alaska, there are actually several native languages that are endangered. The Sealaska Heritage Institute has been tackling one of them and is starting to add more.

Wesley Yiin wrote about the effort at Pacific Standard.

“According to a 2007 study by linguist Michael E. Krauss of the University of Alaska, Fairbanks, only three of the 20 recognized Alaska Native languages have more than 1,000 native speakers. (Compare that figure to the most commonly spoken Native language in America, Navajo, which has 170,000 native speakers.) Several are extinct or close to it: The last native speaker of the Eyak language died in 2008, as did Holikachuk’s last fluent speaker, in 2012.

“One of the most endangered is Tlingit, one of four languages from Alaska’s southeast region. …

“Recently, advocates who have been establishing means of revitalizing Alaska Native languages have created new opportunities for the preservation of Tlingit. Perhaps the most creative effort has been that of the Sealaska Heritage Institute, a non-profit based in Juneau that promotes understanding of Southeastern Alaska Native cultures. In late 2016, it produced two phone applications and a podcast that aim to teach users the Tlingit language. One app teaches Tlingit sounds and some basic words and phrases, while another instructs listeners on the Tlingit words for animals that live in Southeast Alaska through interactive games.”

Katrina Hotch is the language project coordinator for Sealaska Heritage. Here are some of her comments on the work.

“One of its goals is to help teachers create welcoming environments for their students and to create culturally and linguistically sensitive learning environments within their classrooms. …

“You can revisit words and phrases as often as you need to. You just hit the button again and then you hear it again. I think this will help people with their pronunciation quite a bit and will expand their vocabulary and basic phrases. …

“It’ll help them to speak with more advanced speakers. It’ll be easier for them to be understood because they have so many examples of fluent speakers — all of the speakers in the app are fluent speakers. …

“Passion is contagious, and if people are hearing people who are passionate about the language, then it draws them in more.” Click here for the whole interview with Hotch.

The one thing about the interview that struck me as discouraging was that Hotch herself has been studying Tlingit for years and doesn’t feel fluent. A whole different worldview is involved, she says. That tells me that the initiative is best focused on helping children who grow up in the culture to keep it going. There are not likely to be many brand-new adult speakers.

Katrina Hotch’s podcast is a first step in preserving a Native Alaskan language called Tlingit.

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Humble Pie and Other Pie Expressions

Posted in Uncategorized, tagged , , , , on May 15, 2017| 4 Comments »

Photo: British Pie Awards
One of Britain’s most traditional pies is the Melton Mowbray pork pie. It was granted protected European Union status. (Can that protection last post-Brexit? The Law of Unforeseen Consequences strikes again.)

My husband loves learning about the origins of language. He recently sent me an article about English pies and pie-related expressions.

Norman Miller at the BBC explained, “Every March, St Mary’s church in the Leicestershire town of Melton Mowbray becomes a cathedral of pies: it fills with tables bearing more than 800 pastries.

“Some recipes are particularly offbeat. While the quirkiest entry in this year’s Speciality Meat category was a cricket pie, one celebrated past winner was Phil Walmsley’s squirrel pie in 2014. Walmsley told me that it has medieval origins, but still sells out at Market Harborough’s twice-monthly farmers’ market. ‘They’re also a great way to deal with a pest,’ he laughs. …

“Even in their early days, pies served different purposes for the rich and poor: as show-off delicacies for the former and portable food for the latter.

“So while wealthy feasts might include pies containing anything from game birds to mussels, the less well-off used simpler pies as a way to have food while doing outdoor work or travelling – the crust both carried and preserved the tasty filling. …

“Pies have been adding rich flavour to the English language for centuries. Even Shakespeare got in on the act, writing in his 1613 play Henry VIII that ‘No man’s pie is freed from his ambitious finger’, giving English the phrase ‘a finger in every pie’. …

‘Eating humble pie’, meanwhile, comes from medieval deer hunting, when meat from a successful hunt was shared out on the basis of social status.

“While the finest cuts of venison went to the rich and powerful, the lower orders made do with the ‘nombles’: a Norman French word for deer offal. Anglicisation saw ‘nombles’ pie become ‘humble’ pie. …

“One gigantic 16th-Century royal pie concealed a gaggle of musicians who began playing when the pie was cut, while another trick saw people burst out of a pie to recite poetry. Concealing live birds was also popular – hence the ‘four and twenty blackbirds’ in the nursery rhyme Sing a Song of Sixpence.”

Be sure to read about some great English pastries here, especially the traditional pie with sardines gazing up from the crust that commemorates a 17th century fisherman who saved his village from starvation.

As for squirrel pie, if Erik doesn’t find a way to keep a local squirrel from getting into the bird feeder, I fear that scalawag’s fate is sealed. Hungry, anyone?

Photo: Aubrey K. Huggins

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A Game to Preserve a Culture

Posted in Uncategorized, tagged , , , , on March 7, 2017| 2 Comments »

Photo: Floyd Davidson
Genuine “Eskimo Kiss.” Iñupiat sharing a kunik at a Nalukataq festival in Barrow, Alaska.

For Asakiyume and others interested in inventive efforts to preserve the culture of marginalized groups, this New Yorker story may be of interest.

“Iñupiat people, a tribe native to Alaska, did not have a written language for much of their history,” reports the magazine’s Culture Desk. “Instead, for thousands of years, their culture was passed down orally, often in the form of stories that parents and grandparents would tell and entrust to their children.

“In recent years, those stories, and the lessons and values and history that they contain, have become harder to preserve, as the young people of the tribe, growing up in the modern world, have drifted further and further from traditional ways.

“[A new] video, which originally appeared on ‘The New Yorker Presents‘ (Amazon Originals) and is based on a story by Simon Parkin, is about a recent experiment in transmitting Iñupiat culture through a new medium: a video game … in which an Iñupiat child travels across the wilderness to find the source of the bitter blizzards that have been hitting his village.

“Before they began building the game, E-Line developers travelled up to Barrow, in northern Alaska, in the deep, dark cold of January, to meet with tribe members and to lay the groundwork for the project. The resulting game is called Never Alone. …

“Never Alone was created through a highly collaborative process: ‘We’ve had everybody from eighty-five-year-old elders who live most of the year in remote villages to kids in Barrow High School involved in the project,’ Amy Fredeen, the C.F.O. of E-Line, told Parkin. …

“As Clare Swan, who sits on the tribal council that had to approve the project, recalls, ‘We just said, “Shoot, of course it’s difficult.” Anything that’s worth it is.’ ”

More at the New Yorker, here.

I imagine that elders and students got a thrill out of this project in different ways. I would love to know to what extent their feelings overlapped. Did the elders care more about the preservation aspects and the children about making modern media?

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More on Esperanto

Posted in Uncategorized, tagged , , , , , , on December 10, 2016| 3 Comments »

As some readers know, I used to be quite energetic about Esperanto, an invented international language that I’ve blogged about a few times.

Even though Esperanto never took the world by storm, it’s still in use, and the goal to create a widely accepted bridge between languages and cultures is still a worthy goal.

At the New Yorker recently, Joan Acocella wrote about Esperanto’s founder, Ludwig Zamenhoff, a Jew living in Poland at a time of fierce enmity among people of different ethnicities. Convinced that a shared language could promote peace, Zamenhoff decided to do something about it.

The usefulness of a common, intermediary language was not a new idea, writes Acocella. “Ambitious organizations such as the Roman Empire and the Roman Catholic Church made sure that their members, whatever their mother tongue, learned a second, common language. …

“Esperanto’s creator, Ludovik Lazarus Zamenhof (1859-1917), a short, sparkly-eyed, chain-smoking ophthalmologist, was a Jew, and, as he wrote to a friend, this made all the difference: ‘My Jewishness has been the main reason why, from earliest childhood, I gave myself completely to one crucial idea . . . the dream of the unity of humankind.’

“By this he may have meant that Jews were broader in outlook. In any case, he felt that they needed to be. In the town where Zamenhof grew up — Białystok, now in Poland but at that time part of the Russian Empire — the population, he wrote, ‘consisted of four diverse elements: Russians, Poles, Germans, and Jews; each spoke a different language and was hostile to the other elements.’

“He went on, ‘I was brought up as an idealist; I was taught that all men were brothers, and, meanwhile, in the street, in the square, everything at every step made me feel that men did not exist, only Russians, Poles, Germans, Jews.’ …

“[At one time a Zionist], Zamenhof became disillusioned with Zionism. … He wanted Judaism purged of all narrowness. Let the Jews keep some of their nice things, their High Holidays and the stories and the poetry in their Bible. But, as for theology and ethics, they should confine themselves to the teachings of Rabbi Hillel (first century B.C.), which, according to Zamenhof, consisted of just three principles: that God exists and rules the world; that He resides within us as our conscience; and that the fundamental dictate of conscience is that we should do unto others as we would have them do unto us. …

“At his nineteenth-birthday party, in 1878, he surprised his guests by giving each of them a small dictionary and a grammar of a new language he had invented.” It was the beginning of an international movement.

More here. The New Yorker article is a review of Esther Schor’s book Bridge of Words: Esperanto and the Dream of a Universal Language.

There’s a lot more to the story of Zamenhoff and the rise of Esperanto, which today is spoken in surprising places all over the world. (When I was first learning it, for example, China was publishing propaganda stories in the language.) To learn more, start with the New Yorker book review — and then maybe the book itself.

Photo: Loyal Books
Ludwig L. Zamenhoff (1859-1917), the eye doctor who invented Esperanto as a language to bridge disparate cultures. The word Esperanto means “one who is hoping.”

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The Untranslatable

Posted in Uncategorized, tagged , , , , , , , , , , on August 5, 2016| 5 Comments »

Here’s a follow-up to a 2013 post about words and phrases that don’t have an equivalent in other languages. (“In Sweden, mangata is the word for the roadlike reflection the moon casts on the water. In Finland there’s a word for the distance reindeer can travel comfortably before taking a break: poronkusema.”)

Now Maria Popova at Brain Pickings has posted about a book that offers more on the subject. It’s Lost in Translation: An Illustrated Catalog of Beautiful Untranslatable Words from Around the World.  It’s by Ella Frances Sanders, the artist who did the illustrations that were in my original post.

“Beautifully elusive words is what writer and illustrator Ella Frances Sanders, a self-described ‘intentional’ global nomad, explores in Lost in Translation,” reports Popova. …

“From the Japanese for leaving a book unread after buying it to the … Italian for being moved to tears by a story to the Welsh for a sarcastic smile, the words Sanders illustrates dance along the entire spectrum of human experience, gently reminding us that language is what made us human.

“In addition to the charming illustrations and sheer linguistic delight, the project is also a subtle antidote to our age of rapid communication that flattens nuanced emotional expression into textual shorthand and tyrannical clichés. These words, instead, represent not only curiosities of the global lexicon but also a rich array of sentiments, emotions, moods, and cultural priorities from a diverse range of heritage.”

I’m remembering that a while back, Erik explained a few Swedish idioms to me (something about an owl in the moss?), and I tried them out on his parents when they visited. I could tell at once from their blank looks that the phrases were indeed untranslatable!

Art: Ella Frances Sanders
An illustration of an untranslatable Norwegian word.

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A Native American Language’s Last Speaker

Posted in Uncategorized, tagged , , , , , , , , , , , , , on March 6, 2016| 2 Comments »

Racing against the clock, the last fluent speaker of a Native American language records folktales and creates a dictionary.

Jia Tolentino writes at the website Jezebel, “Marie Wilcox, an octogenarian Native American woman from the San Joaquin Valley in California, was born on Thanksgiving in 1933; she grew up in a one-room house with the grandmother who delivered her and spoke her native Wukchumni …

“In this 10-minute mini-doc from the Global Oneness Project, via NYTLive, Marie talks about speaking primarily English to her children, who worked alongside her in the fields for a good part of the year. She started learning Wukchumni when her sister started speaking it again in an attempt to pass the endangered language on to each their kids.

“ ‘I was surprised she could remember all that,’ her daughter says. ‘She just started writing down her words on envelopes. … She’d sit up night after night typing on the computer, and she was never a computer person.’

“ ‘I’m just a pecker,’ says Marie. ‘I was slow.’

“She decided to make a dictionary. ‘Not for anyone else to learn — I just wanted to get it together.’ …

“According to a New York Times piece on this documentary from 2014:

Before European contact, as many as 50,000 Yokuts lived in the region, but those numbers have steadily diminished. Today, it is estimated that fewer than 200 Wukchumni remain.”

Watch the short film Marie’s Dictionary, by Emmanuel Vaughan-Lee, here. I found it moving.

Photo: Emmanuel Vaughan-Lee

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Languages That Change Meaning with Pitch

Posted in Uncategorized, tagged , , , , , , , , on December 19, 2015| 4 Comments »

Not sure who put me on to this story — maybe Asakiyume, who has an interest in different cultures. It’s about languages in which a slight change in tone can change the meaning of a word.

John McWhorter writes at the Atlantic, “People don’t generally speak in a monotone. Even someone who couldn’t carry a tune if it had a handle on it uses a different melody to ask a question than to make a statement, and in a sentence like ‘It was the first time I had even been there,’ says ‘been’ on a higher pitch than the rest of the words.

“Still, if someone speaks in a monotone in English, other English-speakers can easily understand. But in many languages, pitch is as important as consonants and vowels for distinguishing one word from another. In English, ‘pay’ and ‘bay’ are different because they have different starting sounds. But imagine if ‘pay’ said on a high pitch meant ‘to give money,’ while ‘pay’ said on a low pitch meant ‘a broad inlet of the sea where the land curves inward.’

“That’s what it feels like to speak what linguists call a tonal language. At least a billion and a half people worldwide do it their entire lives and think nothing of it. …

“There are certain advantages to speaking tone languages. Speakers of some African languages can communicate across long distances playing the tones on drums, and Mazatec-speakers in Mexico use whistling for the same purpose.

“You know those people who can hear a stray note and instantly identify its pitch, for instance recognizing that a certain car horn is an A flat? They have ‘absolute pitch,’ and there is evidence that speakers of tone languages are more likely to have it. In one experiment, for instance, Mandarin-speaking musicians were better at identifying musical pitches than English-speaking ones. The same has been found for speakers of Cantonese—which has six or even nine tones, depending on how you count—relative to English- and French-speakers.” More here.

I used to be quite good at Mom Tonal Language. A change in tone pronouncing a kid’s name can convey anger or amusement or affection. I don’t use the subtleties much now that I’m a grandmother. It’s mostly the affection tone.

Photo: China Stringer Network/Reuters

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Saving a Native American Language

Posted in Uncategorized, tagged , , , , , , , , , , , on November 9, 2015| Leave a Comment »

In September, Emily Fox did a feature at Michigan Radio on efforts to preserve a dying Native American language. The initiative is focused on preschoolers.

“Anishinaabemowin is the language that was spoken by tribes in Michigan for millennia,” Fox says, “and it’s near extinction in the state.  Many Michigan tribes don’t have any fluent speakers left, while those that do are only reporting between one to three fluent speaking elders.

“Michigan tribes are doing what they can to bring the language back. Some are doing language immersion weekends. Some are creating programs to learn Anishinaabemowin online.

“A lot of tribes are teaching community language classes, or bringing it to the public schools and day care centers.

“The Saginaw Chippewa Indian Tribe in Mt. Pleasant only has one fluent Anishinaabemowin speaker, but they have been able to pool enough resources together to have a four-day-a-week early childhood language immersion school since 2009.

“Isabelle Osawamick, with the Language Department for the Saginaw Chippewa tribe, says the teachers at the Sasiwaans Immersion School only speak in Anishinaabemowin. The language is used in class lessons and in every daily activity. …

“She says with immersion, the kids start to understand Annishinabemowin quickly.

“ ‘I’ve seen them listen and in a matter of two months they comprehend 100%,’ Osawamick says.”

Click here to read the details and to listen to the recorded broadcast.

Photo: Emily Fox / Michigan Radio
Two-year-olds at the Sasiwaans language immersion school in Mt. Pleasant get a lesson in the Native American tradition of smudging.

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Transylvanian Totem Pole at Church

Posted in Uncategorized, tagged , , , , , , , , , , , , , , , , on September 28, 2014| Leave a Comment »

OK, it’s not really a totem pole, but I was afraid the word kopjafa wouldn’t ring any bells with readers.

Today at church we dedicated a wooden pole that was carved by the minister of our sister church in Transylvania when he visited Massachusetts last year.

A translated Wikipedia entry says that, originally, two kopjafa poles were to used to carry a coffin to a cemetery. The poles were then placed at the head and foot of the mound. But according to my minister, nowadays kopjafa poles are set outside churches and, as in our case, sometimes given to a partner church.

The minister read the poem below as he spoke about our church’s connection to Transylvanians of the (almost) same religion. The subject is a little sad for what we do at Suzanne’s Mom’s Blog, but it fits with our previous discussions about the value of preserving language and customs in minority communities. (Hungarian Transylvania was handed over to Romania after World War I, and has had some challenges, starting with language challenges.)

“Leave, if you can …
“Leave, if you think,
“That somewhere, anywhere in the world beyond
“It will be easier to bear your fate.
“Leave …
“Fly like a swallow, to the south,
“Or northward, like a bird of storm,
“And from high above in the wide skies
“Search for the place
“Where you can build a nest,
“Leave, if you can.
“Leave if you hope
“Against hope that homelessness
“Is less bitter abroad than at home.
“Leave, if you think
“That out in the world
“Memory will not carve new crosses from
“Your soul, from that sensitive
“Living tree.”

Read about the poem’s author, Hungarian poet Sandor Remenyik, here.

Transylvania-kopjafa-at-sister-church

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Native Americans Upend College Lacrosse

Posted in Uncategorized, tagged , , , , , , , , , , , , , , , , on March 10, 2014| 2 Comments »

Photo: Nathaniel Brooks/NY Times
Lyle, Miles, and Ty Thompson have ignited a scramble for Native American recruits at lacrosse programs.

Maybe everyone who follows lacrosse knows that Native American players of the game that Indians invented tend to go to Syracuse University for college sports, but I didn’t.

I read the sports section only if there is a human-interest story, and today a NY Times front page article about a family of exceptional lacrosse players drew me in.

Zach Schonbrun writes, “The Albany lacrosse coaches stared at a small projector screen, searching for the black streak of a three-foot-long ponytail swooping toward the goal.

“They were watching Lyle Thompson, an Onondaga Indian from upstate New York, who has become a Wayne Gretzky-like figure in collegiate lacrosse. …

“He is a strong contender for this year’s Tewaaraton Award, lacrosse’s Heisman Trophy, which has never gone to a Native American. If he does not win, it could easily go to his older brother, Miles, who scored 43 goals in 12 games for Albany last season. And if Miles does not win, their cousin and teammate, Ty, has a chance.

“The Thompsons, who grew up on a reservation in upstate New York, are more than exceptional athletes thriving in the sport of their ancestors, a sport that is still endowed with deeply spiritual significance to Native Americans. They are trailblazers who have upended the athletic world and reservation life, and their success has ignited a scramble for Native American recruits at lacrosse programs across the country.” There’s lots more to the story here.

I especially liked this part, “One recent afternoon, Lyle Thompson, 21, took out a rattle made from the shell of a snapping turtle he had caught while golfing with his oldest brother, Jeremy. He uses the rattle to make music, part of the way he stays connected with Indian culture. Learning the Onondaga language is another.

 Art: Smithsonian Archives
What began as stickball, a Native American Indian contest played by tribal warriors for training, recreation and religious reasons, has developed over the years into the interscholastic, professional and international sport of lacrosse. See Federation of International Lacrosse.

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