The Arawak Language of Guiana
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Venezuela: Indigenous Peoples Face Deteriorating Human Rights Situation Due to Mining, Violence and COVID-19 Pandemic
Venezuela: Indigenous peoples face deteriorating human rights situation due to mining, violence and COVID-19 pandemic Venezuela is suffering from an unprecedented human rights and humanitarian crisis that has deepened due to the dereliction by the authoritarian government and the breakdown of the rule of law in the country. The International Organization for Migration (IOM) has estimated that some 5.2 million Venezuelans have left the country, most arriving as refugees and migrants in neighbouring countries. The Office of the United Nations High Commissioner for Human Rights (OHCHR) in 2018 had categorized this situation of human rights, as “a downward spiral with no end in sight”. The situation of the right to health in Venezuela and its public health system showed structural problems before the pandemic and was described as a “dramatic health crisis (…) consequence of the collapse of the Venezuelan health care system” by the High Commissioner. Recently, the OHCHR submitted a report to the Human Rights Council, in which it addressed, among other things the attacks on indigenous peoples’ rights in the Arco Minero del Orinoco (Orinoco’s Mining Arc or AMO). Indigenous peoples’ rights and the AMO mining projects before the covid-19 pandemic Indigenous peoples have been traditionally forgotten by government authorities in Venezuela and condemned to live in poverty. During the humanitarian crisis, they have suffered further abuses due to the mining activity and the violence occurring in their territories. In 2016, the Venezuelan government created the Orinoco’s Mining Arc National Strategic Development Zone through presidential Decree No. 2248, as a mega-mining project focused mainly in gold extraction in an area of 111.843,70 square kilometres. -
On Numeral Complexity in Hunter-Gatherer Languages
On numeral complexity in hunter-gatherer languages PATIENCE EPPS, CLAIRE BOWERN, CYNTHIA A. HANSEN, JANE H. HILL, and JASON ZENTZ Abstract Numerals vary extensively across the world’s languages, ranging from no pre- cise numeral terms to practically infinite limits. Particularly of interest is the category of “small” or low-limit numeral systems; these are often associated with hunter-gatherer groups, but this connection has not yet been demonstrated by a systematic study. Here we present the results of a wide-scale survey of hunter-gatherer numerals. We compare these to agriculturalist languages in the same regions, and consider them against the broader typological backdrop of contemporary numeral systems in the world’s languages. We find that cor- relations with subsistence pattern are relatively weak, but that numeral trends are clearly areal. Keywords: borrowing, hunter-gatherers, linguistic area, number systems, nu- merals 1. Introduction Numerals are intriguing as a linguistic category: they are lexical elements on the one hand, but on the other they are effectively grammatical in that they may involve a generative system to derive higher values, and they interact with grammatical systems of quantification. Numeral systems are particularly note- worthy for their considerable crosslinguistic variation, such that languages may range from having no precise numeral terms at all to having systems whose limits are practically infinite. As Andersen (2005: 26) points out, numerals are thus a “liminal” linguistic category that is subject to cultural elaboration. Recent work has called attention to this variation among numeral systems, particularly with reference to systems having very low limits (for example, see Evans & Levinson 2009, D. -
Gm and Km Allotypes in Wayampi, Wayana and Emerillon Indians from French Guiana
L ANNALS OF HUMAN BIOLOGY, 1994, VOL.'.21, NO. 4, 335-345 Gm and Km allotypes in Wayampi, Wayana and Emerillon Indians from French Guiana J. M. DUGOUJONP,E. GUITARDP,M. T. SENEGAS?,P. GRENANDSand E. BOIS* TCentre de Recherches sur le Polymorphisme Génétique des populations humaines, Toulouse, France $Département Société, Urbanisme, Développement, Paris, France *Unité de Recherches d'Epidémiologie Génétique, Paris, France Received 16 April 1993; revised II November 1993 Summary. We have studied 506 Amerindians from three French Guiana groups: 194 Wayampi, living in Trois-Sauts, and 100 in the Camopi area; 47 Emerillon also living in the Camopi area and 165 Wayana on the Litani and Maroni rivers. All samples were tested for Glm(1,2,3,17), G3m(5,6,10,11,13,14,15,16,21,24,28) and Km(1) by the classical method of hemaglutination inhibition. The phenotype and haplotype distributions are presented and have been subjected to factorial correspondence analysis. Two Gm haplotypes are common: Gm1*37;21,28,and Gm1,2,17;21,28,but with an important variation in frequency. A rare haplotype, probably the result of a genetic anomaly: Gm1,17;21R>28,is frequent in the Emerillon (17%). These populations show no evidence of Black or Caucasian admixtures. 1. Introduction The allotypic markers of human immunoglobulins (Ig) are inherited differences located on the heavy chains of IgG (Gm), IgA (Am), IgE (Em) and light chain Kappa (Km). Each epitope is restricted to one of the IgG (IgGl, IgG2 and IgG3) or IgA (IgA2) subclasses and found on the constant regions (CHI, CH2, or CH3 domains). -
French Creole
Comparative perspectives on the origins, development and structure of Amazonian (Karipúna) French Creole Jo-Anne S. Ferreira UWI, St. Augustine/SIL International Mervyn C. Alleyne UWI, Mona/UPR, Río Piedras Together known as Kheuól, Karipúna French Creole (KFC) and Galibi-Marwono French Creole (GMFC) are two varieties of Amazonian French Creole (AFC) spoken in the Uaçá area of northern Amapá in Brazil. Th ey are socio-historically and linguistically connected with and considered to be varieties of Guianese French Creole (GFC). Th is paper focuses on the external history of the Brazilian varieties, and compares a selection of linguistic forms across AFC with those of GFC and Antillean varieties, including nasalised vowels, the personal pronouns and the verbal markers. St. Lucian was chosen as representative of the Antillean French creoles of the South-Eastern Caribbean, including Martinique and Trinidad, whose populations have had a history of contact with those of northern Brazil since the sixteenth century. Data have been collected from both fi eld research and archival research into secondary sources. Introduction Th is study focuses on a group of languages/dialects which are spoken in Brazil, French Guiana and the Lesser Antilles, and to a lesser extent on others spoken in other parts of the Americas (as well as in the Indian Ocean). Th is linguistic group is variously referred to as Creole French, French Creole, French-lexicon Creole, French-lexifi er Creole, French Creole languages/dialects, Haitian/Martiniquan/St. Lucian (etc.) Cre- ole, and more recently by the adjective of the name of the country, particularly in the case of the Haiti (cf. -
Deconstructing the Amerindian Kaleidoscope
CHAPTER 4 Movement through Time in the Southern Guianas: Deconstructing the Amerindian Kaleidoscope Eithne B. Carlin and Jimmy Mans The life of a person is the sum of his tracks. The total inscription of his movements, something that can be traced out along the ground. And the life course of a people, the totality of their ways, conventions, and con- ventionally encountered situations, is the sum of its ‘tracks’, the trails over its country along which experience is measured out. (Wagner 1986: 21) 1 Introduction The immense linguistic diversity in Suriname had already existed for thousands of years before the European outthrust to the Americas. Different Amerindian groups had been present and moving around vast areas of Suriname and in and out of the neighbouring countries at a time when the borders of these present- day states did not exist as we know them today.1 After, or despite, colonisation by successive groups of Europeans, the fluidity of the frontiers remained for the Amerindians and led at any given moment in time to shifting constella- tions of population make-up within each of the three modern nation-states Guyana, Suriname, and French Guiana, and the contiguous areas of Venezuela and Brazil. In his influential ‘Individual and Society’ from 1984, Peter Rivière describes how Amerindian settlements in the Guianas seem to disintegrate and re-assemble in another location in like fashion, a process to which he cau- tiously ascribes the metaphor of a kaleidoscope. The key concept behind this Amerindian kaleidoscope appears to be the mechanism of residential mobil- ity. Mobility here is defined as the sum of all movements (see Wagner 1986: 21; Ingold 2009: 36–37) and movement is regarded as any shifting from one location to another, as an interaction with the landscape, whether this be inci- dental, repetitive, or stable. -
Nabarima: a Warao Sacred Place In
_________________________________________________________________________________ Chapter: NABARIMA: 50 A WARAO SACRED PLACE IN SOUTH TRINIDAD Peter O’B. Harris _________________________________________________________________________________ Few Trinidadians know that Naparima Hill at the centre of San Fernando is a Warao name, and is sacred to this Orinoco Delta people. Two ethnicities are suggested ca. 1600, Chaguanes in the west and Waraowitu in the east. History records IRXUFHQWXULHVRIYLVLWVWR7ULQLGDG(WKQRJHRJUDSK\VXJJHVWVWZRVRFLDOFRQWH[WVRQHXQGLIIHUHQWLDWHGDQGRQHSROLWLFDO$ VXSUHPHVSLULWIURPHDFKUHVLGHVRQ1DEDULPD.H\LQVWLWXWLRQVDUHWKUHHW\SHVRIVKDPDQDQGWKHX[RULORFDOH[WHQGHGIDPLO\ 486 EDVHGRQVRQLQODZVHUYLFH7KHNH\WHFKQRORJ\LVFDQRHPDNLQJ6XEVLVWHQFHLVEDVHGRQ¿VKFUDEVDQGWUDGLWLRQDOO\ VWDUFKH[WUDFWHGIURPZLOGPRULFKHSDOPV%XWWKLVKDVEHHQUHSODFHGE\GDVKHHQFXOWLYDWLRQVLQFH$EVHQFHRI pottery makes this society a good reference for the archeological preceramic series which surround the delta during BC 6000-0. Two pottery sites and a mission village show the continuing importance of Naparima during AD 0-1784. If the :DUDRSHRSOHZLVKZHDUHZLOOLQJWRH[SORUHUHVWRUDWLRQRIWKHDQFLHQWVDFUHGUROHRI1DEDULPD Pocos trinitenses saben que Naparima Hill en el centro de San Fernando es un nombre warao, y es un lugar sagrado para HVWHSXHEORGHO'HOWDGHO2ULQRFR6HSLHQVDHQGRVJUXSRVpWQLFRVHQHODĖRDSUR[LPDGDPHQWHFKDJXDQHVHQHO RHVWH\ZDUDRZLWXHQHOHVWH/DKLVWRULDUHJLVWUDFXDWURVLJORVGHYLVLWDVD7ULQLGDG/DHWQRJHRJUDItDVXJLHUHGRVFRQWH[WRV sociales, uno no diferenciado y uno político. Un -
Línguas Arawak Da Bolívia Henri Ramirez Universidade Federal De
LIAMES, Campinas, SP, v. 19, 1-71, e019012, 2019 Línguas Arawak da Bolívia Henri Ramirez Universidade Federal de Rondônia, Brasil http://orcid.org/0000-0003-0784-3812 Maria Cristina Victorino de França Universidade Federal de Rondônia, Brasil http://orcid.org/0000-0003-1907-1098 abstract: This summary of the Bolivian subgroup (Mojeño, Baure, Pauna, Tereno) of the Arawak family is extracted from our Encyclopedia of Arawak Languages - with six new languages and two databases (in press). No branch of this family is as cohesive as the Bolivian subgroup: its lexicon, its grammar, with an unusual suprafix A “non-factual”, and two complex vocalic chain shifts (*i > *i > *e > *a ; *a > *ʊ / *o > i / i / u) show a diagnostic unity among its languages. After detailing the historical and dialectical destruction of each of these four languages (16th-18th centuries), as well as their phonological and grammatical structures, we suggest a reconstruction of Proto-Bolivian and a Bolivian-Purus-Kampa-Amuesha supergroup (bpka) among Arawak languages. This contribution ends by listing more than 500 cognate sets for the whole Bolivian subgroup. Since Payne (1991), comparative Arawak studies in the Bolivian subgroup have been extremely chaotic and, in some ways, have regressed rather than advanced. Besides, a thorough analysis of Paikone, Magíana and Apolista leads us to some spurious word lists that force us to revise the status of these languages. keywords: Arawak classification; Bolivian subgroup; Vocalic chain shifts; Spurious data. resumo: Este artigo é um capítulo resumido e extraído de nossa Enciclopédia das Línguas Arawak - acrescida de seis novas línguas e dois bancos de dados (no prelo). -
Indigenous and Tribal Peoples of the Pan-Amazon Region
OAS/Ser.L/V/II. Doc. 176 29 September 2019 Original: Spanish INTER-AMERICAN COMMISSION ON HUMAN RIGHTS Situation of Human Rights of the Indigenous and Tribal Peoples of the Pan-Amazon Region 2019 iachr.org OAS Cataloging-in-Publication Data Inter-American Commission on Human Rights. Situation of human rights of the indigenous and tribal peoples of the Pan-Amazon region : Approved by the Inter-American Commission on Human Rights on September 29, 2019. p. ; cm. (OAS. Official records ; OEA/Ser.L/V/II) ISBN 978-0-8270-6931-2 1. Indigenous peoples--Civil rights--Amazon River Region. 2. Indigenous peoples-- Legal status, laws, etc.--Amazon River Region. 3. Human rights--Amazon River Region. I. Title. II. Series. OEA/Ser.L/V/II. Doc.176/19 INTER-AMERICAN COMMISSION ON HUMAN RIGHTS Members Esmeralda Arosemena de Troitiño Joel Hernández García Antonia Urrejola Margarette May Macaulay Francisco José Eguiguren Praeli Luis Ernesto Vargas Silva Flávia Piovesan Executive Secretary Paulo Abrão Assistant Executive Secretary for Monitoring, Promotion and Technical Cooperation María Claudia Pulido Assistant Executive Secretary for the Case, Petition and Precautionary Measure System Marisol Blanchard a.i. Chief of Staff of the Executive Secretariat of the IACHR Fernanda Dos Anjos In collaboration with: Soledad García Muñoz, Special Rapporteurship on Economic, Social, Cultural, and Environmental Rights (ESCER) Approved by the Inter-American Commission on Human Rights on September 29, 2019 INDEX EXECUTIVE SUMMARY 11 INTRODUCTION 19 CHAPTER 1 | INTER-AMERICAN STANDARDS ON INDIGENOUS AND TRIBAL PEOPLES APPLICABLE TO THE PAN-AMAZON REGION 27 A. Inter-American Standards Applicable to Indigenous and Tribal Peoples in the Pan-Amazon Region 29 1. -
On the Historicity of Carib Migrations in the Lesser Antilles
ON THE IISTORICITYOF CARIB MIGRATIONS IN THE LESSER ANTILLES Louis Allaire This paper questions the historicity of Caribmigrations in northeastern SouthAmerica, especially from the Guianas to the West Indies, on the basis of (1) recent chronologicalwork on the late prehistory of the Lesser Antilles, and (2) a critical reexamination of ethnohistorical data on the Island Caribs (migrationmyths, linguistic dimorphism, distribution, early European contacts). A new interpretation of the previously elusive Island Carib pottery complex allows for a reevaluation of cultural continuities and affiliations. The question is further approachedthrough a more precise definitionof the Island Caribas an ethnic groupin relation to other groups in the Guianas. THERESEEMS TO BE A GENERALAGREEMENT among culture historians of South America that the Spaniards' arrival in the New World interrupted the expansion of a people known as Caribs, the speakers of a Cariban language. The theory holds that these Caribs originated in the tropical lowlands of the Amazonianbasin, and that by the late fifteenth century they had reached the eastern part of the West Indies where they were in the process of conquering the Arawaks, the original inhabitants. Because of the association of this populationmovement with the coming of the Europeans, it is also generally believed that this migration constitutes a historical event, one documentedby historical evidence. Even recent summaries of Tropical Lowlands prehistory still contain such statements as, "the last major expansion in the tropical forest was that of the Cariban peoples, which was vigorously carried out when the Europeans arrived in the area" (Lan- ning 1974:100), and refer to the "known facts of the Carib expansion" (Lathrap 1970:170). -
Baure: an Arawak Language of Bolivia Indigenous Languages of Latin America (Illa)
BAURE: AN ARAWAK LANGUAGE OF BOLIVIA INDIGENOUS LANGUAGES OF LATIN AMERICA (ILLA) This series, entitled Indigenous Languages of Latin America, is a result of the collabo- ration between the CNWS research group of Amerindian Studies and the Spinoza re- search program Lexicon and Syntax. LENGUAS INDÍGENAS DE AMÉRICA LATINA (ILLA) La serie Lenguas Indígenas de América Latina es el resultado de la colaboración en- tre el equipo de investigación CNWS de estudios americanos y el programa de inves- tigación Spinoza denominado Léxico y Sintaxis. Board of advisors / Consejo asesor: Willem Adelaar (Universiteit Leiden) Eithne Carlin (Universiteit Leiden) Pieter Muysken (Radboud Universiteit Nijmegen) Leo Wetzels (Vrije Universiteit) Series editors / Editores de la serie: Mily Crevels (Radboud Universiteit Nijmegen) Simon van de Kerke (Universiteit Leiden) Hein van der Voort (Radboud Universiteit Nijmegen) The word illa means ‘amulet’ in Aymara and Quechua. INDIGENOUS LANGUAGES OF LATIN AMERICA (ILLA) 6 BAURE AN ARAWAK LANGUAGE OF BOLIVIA Swintha Danielsen Research School of Asian, African, and Amerindian Studies (CNWS) Universiteit Leiden The Netherlands 2007 CNWS PUBLICATIONS VOLUME 155 INDIGENOUS LANGUAGES OF LATIN AMERICA (ILLA) 6 CNWS publishes books and journals which advance scholarly research in Asian, Af- rican and Amerindian Studies. Correspondence should be addressed to: CNWS Publications, c/o Research School CNWS, Leiden University PO Box 9515, 2300 RA Leiden, The Netherlands. [email protected]; www.cnwspublications.com Baure: An Arawak language of Bolivia Swintha Danielsen Leiden: CNWS Publications. (CNWS Publications, Vol. 155) ISBN: 978-90-5789-155-7 Subject headings: Linguistics; Latin America; Endangered Languages; Indigenous Languages Printing: Ridderprint, Ridderkerk Cover design: Arnoud Bernard, xpressie Cover photos: Swintha Danielsen © Copyright 2007 Research School CNWS Universiteit Leiden, The Netherlands Copyright reserved. -
Columbus and the Arawak Indians When Christopher Columbus Landed in the Islands of the Caribbean, About 40 Million People Lived in North and South America
5 BBBBBSSS S S S S S S S S = 5555555 515515 BS• IISSSSSSS S SI ISSSSSN = 5555 tSS5SBS•S BBS S S•5S5 Columbus and the Arawak Indians when Christopher Columbus landed in the islands of the Caribbean, about 40 million people lived in North and South America. But Columbus did not know that he had discovered a new land. Indeed, he thought he had landed in India, so upon seeing the natives, he called them “Indians.” Today they are known as Native Americans. One of the many tribes that lived on these islands was the Arawaks. The Arawaks were quite different from any people that Columbus had ever seen—and indeed, Columbus and his men, arriving on the huge ship wearing their outlandish clothing, were quite unlike anything the Arawak had ever seen. But despite the language barriers, the Arawak and Columbus were able to communicate in a friendly way. Columbus learned that they could take the poison out of a root called manioc (MAN-ee-ock). They then ground this up and combined it with other ingredi ents to make bread. The Arawak also ate fish, sharks, turtles, and yams. The Arawaks were impressed by Columbus’ ships, the Nina, the Pinta and the Santa Maria, on which Columbus sailed. The Arawak had never even envisioned such crafts, but they did have giant canoes that could hold up to 100 people. (There were about 40 people on the Pinta.) They made these canoes by chopping down huge trees and then lighting small fires in the logs. After burning out the middle, they used stone tools to scoop out the ashes. -
Indigenous People's Engagement
Appendix INDIGENOUS PEOPLE’S ENGAGEMENT/MAINSTREAMING PLAN INDIGENOUS PEOPLE’S ENGAGEMENT/MAINSTREAMING PLAN A supply chain approach to eliminating mercury in Guyana’s ASGM sector: El Dorado Gold Jewelry – Made in Guyana (Approved by CI-GEF Project Agency 2017-10-20) Contents 1.0 Background ...................................................................................................................3 2.0 Indigenous Peoples – National Situation ..................................................................9 3.0 Safeguards related to the Implementation of the Project..................................... 11 Risks to Indigenous Peoples........................................................................................ 11 Project Requirements ....................................................................................................12 4.0 Consultation and Consent .........................................................................................12 5.0 Stakeholder Map.........................................................................................................13 5.1 Indigenous Associations and Organizations in Guyana .......................................13 Ministry of Indigenous Peoples’ Affairs .......................................................................13 The Amerindian Peoples Association .........................................................................13 National Toshaos’ Council ............................................................................................14 Amerindian