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Nahuatl Nation NAHUATL NATION LANGUAGE REVITALIZATION AND INDIGENOUS RESURGENCE IN 21ST CENTURY MEXICO By Magnus Pharao Hansen B.A. , University of Copenhagen, 2003 M.A., University of Copenhagen 2007 M.A., Brown University 2012 A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Anthropology to the faculty of the Department of Anthropology of Brown University, Providence, Rhode Island. May 2016 i We, the undersigned, certify that we have read this dissertation of Magnus Pharao Hansen and approve it as adequate in scope and quality for the degree of Doctor of Philosophy. _________________________________________________________ Paja Faudree, Committee Chair _________________________________________________________ Jessaca Leinaweaver, Reader _________________________________________________________ Kay B. Warren, Reader _________________________________________________________ Stephen D. Houston, Reader _________________________________________________________ Michael Silverstein, External Reader ii iii CURRICULUM VITAE Magnus Pharao Hansen Born: August 19, 1979, Holbæk, Denmark. AFFILIATIONS 2014 - 2016 UCSD, Center for US-Mexican Studies, Visiting Fellow 2010 - 2016 Brown University, Department of Anthropology, PhD student 2010 - 2016 University of Copenhagen, Department of Cross-Cultural and Regional Studies, Occasional External Lecturer and Examinator EDUCATION Brown University, Ph.d. in Anthropology, 2016 (expected), Brown University, M.A. in Anthropology, 2012 University of Copenhagen, M.A. Native American Languages and Cultures, 2007 University of Copenhagen , B.A. Native American Languages and Cultures, 2003 PUBLICATIONS 2016. The Difference Language Makes: The Lifehistory of Nahuatl in Two Mexican Families. Journal of Linguistic Anthropology. Accepted March 2016. 2016. Writing Irataba: representing Native Americans on Wikipedia. American Anthropologist. Accepted January, 2016. 2016. Teotamachilizti: A sermon from colonial Guatemala in a Nahuan language. Colonial Latin American Review. (Coauthor w. Julia Madajczak) 2016. “Authority and authenticity: The Micro-politics of Revitalization in an Otomí Community.” Chapter in Latin American Contexts of Revitalization, Gabriela Pérez Baéz & Jorge Labrada (eds.). Mouton de Gruyter. w. Nestor Hernández-Green, Rory Turnbull and Ditte Boeg Thomsen. 2015. “Lenguaje del paisaje: Testimonios lingüísticos del otomí de Acazulco”. In Bajo el volcán: Vida y ritualidad en torno al Nevado de Toluca. Silvina Vigliani; Roberto Junco. eds. México: Instituto Nacional de Antropología e Historia. w. Ditte Boeg Thomsen. 2014. “Language and Social History.” Cambridge Handbook of Linguistic Anthropology. Cambridge: Cambridge University Press. w. Paja Faudree. 2011. Adjectives in Hueyapan Nahuatl: Do they exist? And if they do what kind of adjectives are they? Kansas Working Papers in Linguistics. Volume 32. pp. 8 – 19. 2011. Polysynthesis in Hueyapan Nahuatl: Status of NP's, word order and other concerns. Anthropological linguistics. Volume 52. Nos 3-4. pp. 274-300 2010. Nahuatl among Jehovah's Witnesses in Hueyapan, International Journal of the Sociology of Language. 203:124-137 2008. ”Huitzilopochtlis anden genkomst i Hueyapan” [The second coming of Huitzilopochtli in Hueyapan], In: Nielsen, Jesper and Mettelise Fritz Hansen (eds.), De mange veje til Mesoamerika. iv Hyldestskrift til Una Canger. Copenhagen: Department of Native American Languages and Cultures, Institute for Cross-disciplinary and Regional Studies, University of Copenhagen Books In press. Amapoualistle: Lecturas en Nahuatl de Hueyapan, Morelos. Gobierno del Estado de Morelos: Morelos, Mexico [A pedagogical grammar, texts and a vocabulary in Hueyapan Nahuatl, published by the cultural secretariat of the state of Morelos, for use with the Hueyapan language revitalization project] Reviews 2015 Review of Shaylih Muehlmann. 2012. Where the River Ends. Social Anthropology 23:107-108 2013 Review of Course, Magnus. 2011. Becoming Mapuche. Social Anthropology. 21:580-581 2013 Review of Sullivan, Patrick. 2011. Belonging Together. Dealing with the Politics of Disenchantment in Australian Indigenous Policy. Social Anthropology. 21:419-420 2012 Review of Steffen Haurholm-Larsen. Sierra de Zongolica Nawatl: Verbal Constructions – a functional analysis” Linguist List. FELLOWSHIPS & AWARDS 2014 Winner of the Graduate Student Essay Contest of the Society for Linguistic Anthropology with the essay “The Difference language makes: The Life-History of Nahuatl in Two Mexican Families” 2015 – 2016 NAEd/Spencer Foundation Dissertation Fellowship 2014 – 2015 Pre-doctoral fellow at the Center for US-Mexican studies at the University of California San Diego. GRANTS AND SCHOLARSHIPS 2016 Danish Council for Independent Research, post-doctoral grant $250,000 2013 Jacobs Research Fund, Fieldwork grant, $3000 2011 Research Experience for Graduates grant, NSF. $5000 2010 Henry Shaw's legat. Scholarship for studies abroad. $5,500. 2009 Per Slomanns legat. Private research grant for studies in comparative linguistics, administered by the department of linguistics at the University of Copenhagen. $35,000. 2003 Internationalization Stipend. Travel stipend for field studies in Mexico from the University of Copenhagen. $1200. v PREFACE: THE GENEALOGY OF EXPERIENCE BEHIND THIS STUDY I arrived in Hueyapan, one of the communities that I study here in 2003. At this point, I was training to be a linguist, and my intention was to learn to speak the local variety of Nahuatl, and to write my Master’s Thesis at the University of Copenhagen as a study of some aspect of its grammar. I interviewed as many elderly speakers as I could, recording their stories and conversations, and writing down their words and phrases for later analysis. That way I learned the language. My MA thesis was a study of how speakers of different ages and backgrounds in Hueyapan made use of the complex grammatical constructions that linguists call polysynthesis (Pharao Hansen 2010b). I discovered that the degree to which different speakers used of these constructions was influenced not so much by age, as by whether the speaker spoke mostly Nahuatl or whether they spoke mostly Spanish. I took this to mean influence by Spanish worked at the level of the individual speaker, so that the more a speaker of Nahuatl oriented themselves towards an environment of Spanish language communication the less one used the grammatical constructions that are most particular to Nahuatl – even when speaking Nahuatl. Doing fieldwork there, I also met the woman who were to become my wife, and through knowing, courting and marrying her in 2006, I learned a lot more about Hueyapan and its forms of life than just the language. I learned about how kinship, politics, ritual, religion and daily life works there. And I learned the lifestories of many individual people from Hueyapan, many of whom were now my family members. Living in Hueyapan for almost year after our marriage, I followed my wife to her religious meetings with the Jehovah’s Witnesses and there I observed how the Witnesses were reviving the Nahuatl language as part of their religious practice. This aspect of their religion intrigued me, and based on my observations there I wrote my first ethnographic study (Pharao Hansen 2010a). Here, I argued that the specific social dynamics of the congregation enabled the Witnesses to reverse the process of language shift in the micro-context of the congregation. This experience was what first made me think about what conditions would be necessary for a successful revitalization of the language in Hueyapan. Thinking in the traditional sociolinguistic terms of relative prestige, my conclusion was that in the absence of the particular structures of motivation, such as high prestige of native speakers and practical incentives for youths to learn the language and engage in communication with fluent speakers, revitalization would be impossible. In this period, there was no interest in the language in Hueyapan’s general populace, and I did not even consider starting a language revitalization project myself. In 2009, I did another year of fieldwork in Mexico, focusing this time on understanding how the Nahuatl language lived in communities other than Hueyapan, to gain an understanding of the dialectal differences between the different regional varieties. I had read about certain similarities between the language of Hueyapan and the varieties spoken in the Zongolica region of central Veracruz. I traveled there with my family (by then we were three) and visited several communities in the region, including several of the ones I have also studied for this work. Noticing that in the Zongolica region the language was so much more vital than in Hueyapan making it possible to study other phenomena there, I decided to return there some day for a lengthier stay. Also in 2009, I learned about the intercultural universities and visited the one in Mexico State near Toluca. This made me interested in the languages of that region and I visited the community of San Jerónimo Acazulco in the Toluca Valley to begin a study of the variety of the Otomi language spoken there. I did fieldwork in Acazulco in 2010 and 2011, collaborating with a group of other linguists that I had invited to participate, and with vi Nestor Hernández-Green who began studies there on his own in 2010. In Acazulco, the language was rumored to be extinct, and my original idea was to find any elderly speakers in order to document
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