Current Studies on South American Languages, [Indigenous Languages of Latin America (ILLA), Vol
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A First Comparison of Pronominal and Demonstrative Systems in the Cariban Language Family*
A FIRST COMPARISON OF PRONOMINAL AND DEMONSTRATIVE SYSTEMS IN THE CARIBAN LANGUAGE FAMILY* Sérgio Meira Max Planck Institute for Psycholinguistics, Nijmegen, The Netherlands 1. Introduction The Cariban language family is composed of approximately 25 languages (numbers ranging from 20 to 50, depending on different researchers’ opinions about which varieties are dialects and which are independent languages), spoken by approximately 100,000 people in lowland South America, from south-eastern Colombia (where Karihona is spoken) to the Oiapoque river in Brazil (Karinya), from the coast of the Guianas (Karinya) down to the southern Xingu area in central Brazil (Bakairí). The field of comparative Cariban studies was initiated more than two hundred years ago, when the relationship between a number of Cariban languages was first noticed by Filippo Salvadore Gilij (1782). Unfortunately, the historical-comparative method has been only very rarely applied to Cariban languages, for two main reasons: (1) most of the languages are, to this day, poorly known, which means that there is very little reliable material to compare; (2) most people who compared Cariban languages were not trained comparativists. Girard (1971) remains the only methodical attempt at reconstructing Proto-Cariban lexical items and proposing a classification (unfortunately based on a still very poor data base). In the area of morphosyntax, Gildea (1998) presents the first reconstruction of the person-marking http://www.etnolinguistica.org/illa and tense-aspect-mood (TAM) systems of Proto-Cariban and their syntactic properties. This file is freely available for download at The present work attempts to contribute to the development of historical studies in the Cariban family by presenting a first preliminary reconstruction of the pronominal system of Proto-Cariban (including non-third-person and third-person, i.e. -
The Languages of Amazonia Patience Epps University of Texas at Austin
Tipití: Journal of the Society for the Anthropology of Lowland South America Volume 11 Article 1 Issue 1 Volume 11, Issue 1 6-2013 The Languages of Amazonia Patience Epps University of Texas at Austin Andrés Pablo Salanova University of Ottawa Follow this and additional works at: http://digitalcommons.trinity.edu/tipiti Part of the Anthropology Commons Recommended Citation Epps, Patience and Salanova, Andrés Pablo (2013). "The Languages of Amazonia," Tipití: Journal of the Society for the Anthropology of Lowland South America: Vol. 11: Iss. 1, Article 1, 1-28. Available at: http://digitalcommons.trinity.edu/tipiti/vol11/iss1/1 This Article is brought to you for free and open access by Digital Commons @ Trinity. It has been accepted for inclusion in Tipití: Journal of the Society for the Anthropology of Lowland South America by an authorized administrator of Digital Commons @ Trinity. For more information, please contact [email protected]. Epps and Salanova: The Languages of Amazonia ARTICLE The Languages of Amazonia Patience Epps University of Texas at Austin Andrés Pablo Salanova University of Ottawa Introduction Amazonia is a linguistic treasure-trove. In this region, defined roughly as the area of the Amazon and Orinoco basins, the diversity of languages is immense, with some 300 indigenous languages corresponding to over 50 distinct ‘genealogical’ units (see Rodrigues 2000) – language families or language isolates for which no relationship to any other has yet been conclusively demonstrated; as distinct, for example, as Japanese and Spanish, or German and Basque (see section 12 below). Yet our knowledge of these languages has long been minimal, so much so that the region was described only a decade ago as a “linguistic black box" (Grinevald 1998:127). -
Fieldwork and Linguistic Analysis in Indigenous Languages of the Americas
Fieldwork and Linguistic Analysis in Indigenous Languages of the Americas edited by Andrea L. Berez, Jean Mulder, and Daisy Rosenblum Language Documentation & Conservation Special Publication No. 2 Published as a sPecial Publication of language documentation & conservation language documentation & conservation Department of Linguistics, UHM Moore Hall 569 1890 East-West Road Honolulu, Hawai‘i 96822 USA http://nflrc.hawaii.edu/ldc university of hawai‘i Press 2840 Kolowalu Street Honolulu, Hawai‘i 96822-1888 USA © All texts and images are copyright to the respective authors. 2010 All chapters are licensed under Creative Commons Licenses Cover design by Cameron Chrichton Cover photograph of salmon drying racks near Lime Village, Alaska, by Andrea L. Berez Library of Congress Cataloging in Publication data ISBN 978-0-8248-3530-9 http://hdl.handle.net/10125/4463 Contents Foreword iii Marianne Mithun Contributors v Acknowledgments viii 1. Introduction: The Boasian tradition and contemporary practice 1 in linguistic fieldwork in the Americas Daisy Rosenblum and Andrea L. Berez 2. Sociopragmatic influences on the development and use of the 9 discourse marker vet in Ixil Maya Jule Gómez de García, Melissa Axelrod, and María Luz García 3. Classifying clitics in Sm’algyax: 33 Approaching theory from the field Jean Mulder and Holly Sellers 4. Noun class and number in Kiowa-Tanoan: Comparative-historical 57 research and respecting speakers’ rights in fieldwork Logan Sutton 5. The story of *o in the Cariban family 91 Spike Gildea, B.J. Hoff, and Sérgio Meira 6. Multiple functions, multiple techniques: 125 The role of methodology in a study of Zapotec determiners Donna Fenton 7. -
Origins and Diversity of Aymara How and Why Is Aymara Different in Different Regions?
Origins and Diversity of Aymara How and Why is Aymara Different in Different Regions? Contents Is Aymara Alone? Aymara and Quechua The Aymara Language Family ‘Southern’ or ‘Altiplano’ Aymara Central Aymara: Jaqaru and Kawki Differences Between Central and Southern Aymara Is There a ‘Correct’ Aymara? The Origins of Aymara: Where and When? Which Civilisations Spoke Aymara? How to Find Out More If you want to print out this text, we recommend our printable versions either in .pdf format : A4 paper size or Letter paper size or in Microsoft Word format : A4 paper size or Letter paper size Back to Contents Origins and Diversity of Aymara www.quechua.org.uk/Sounds Paul Heggarty [of 12 ] – 1 – Back to Contents – Skip to Next: Aymara & Quechua Is Aymara Alone? The language that is normally called ‘Aymara’ is well-known to be spoken in much of the Altiplano , the ‘high plain’ at an altitude of around 4000 m that covers much of western Bolivia and the far south of Peru. Aymara is spoken all around the region of the Bolivian capital La Paz, and further north to Lake Titicaca, the famous archaeological site of Tiwanaku, and into the southernmost regions of Peru, around Huancané, Puno and Moquegua. South of La Paz, Aymara is spoken in the Oruro and Poopó regions and beyond, across the wild and beautiful border areas into northern Chile. What is much less well-known, however, is that this Altiplano Aymara is not alone! A language of the very same family is spoken almost a thousand kilometres further north, in central Peru, in the semi-desert mountains of the province of Yauyos , not far south and inland from Lima. -
PDF Hosted at the Radboud Repository of the Radboud University Nijmegen
PDF hosted at the Radboud Repository of the Radboud University Nijmegen The following full text is a publisher's version. For additional information about this publication click this link. http://hdl.handle.net/2066/42006 Please be advised that this information was generated on 2017-12-06 and may be subject to change. Kwaza in a Comparative Perspective Author(s): Hein van der Voort Reviewed work(s): Source: International Journal of American Linguistics, Vol. 71, No. 4 (October 2005), pp. 365- 412 Published by: The University of Chicago Press Stable URL: http://www.jstor.org/stable/10.1086/501245 . Accessed: 13/07/2012 09:37 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The University of Chicago Press is collaborating with JSTOR to digitize, preserve and extend access to International Journal of American Linguistics. http://www.jstor.org KWAZA IN A COMPARATIVE PERSPECTIVE1 Hein van der Voort Radboud Universiteit Nijmegen Museu Paraense Emílio Goeldi In view of the previous sparsity of data, the existing claims with regard to a genea- logical classification of the Aikanã, Kanoê, and Kwaza languages of Rondônia, on the Brazilian side of the Guaporé River, are premature and unconvincing. -
Why Mahku – Movimento Dos Artistas Huni Kuin – Sing?
Universidade Federal do Acre, AMILTON PELEGRINO DE MATTOS Campus Floresta, Cruzeiro do IBÃ HUNI KUIN Sul, Acre, Brazil. MAHKU – Artists Movement WHY MAHKU – Huni Kuin, Jordão, Acre, Brazil. MOVIMENTO DOS ARTISTAS HUNI KUIN – SING? ABSTRACT The article presented is a joint work of the authors cited above. The drawings presented are products of MAHKU – Huni Kuin Artists Movement inspired from the huni meka songs. The nixi pae (ayahuasca) songs are the motive for the commentary of Ibã Huni Kuin and his way of “translation” of the language of songs, which he calls “put in the sense” (pôr ou colocar no sentido). In the first part we make a brief keywords presentation of the Ibã and collective Huni Kuin art- Huni Kuin; Visual anthropology; ists research and the trajectory of MAHKU, portrayed Ethnographic film; Art; in the audiovisual essay The nixi pae’s dream (Dir. Anthropology of music. Amilton Mattos, 2015). 61 São Paulo, v. 2, n.1, p.61-82, may (2017) PRESENTATION This text is a presentation of excerpts from material prepared by Ibã and myself with the intention to compose, in brief, the book É tudo vivo, tudo fica olhando, tudo escutando – O MAHKU – Movimento dos Artistas Huni Kuin (Its all alive, everything is looking, everything is listening – The MAHKU – Huni Kuin Artists Movement). The material has been produced in the context of the research project Espírito da Floresta (Spirit of the Forest), started in 2009, concurrently in the Indigenous land of Alto Rio Jodão and in the Indigenous Licentiate from the Universidade Federal do Acre (Federal University of Acre) UFAC, Cruzeiro do Sul Campus, the University of the Forest, with intentions to expand into other expressive forms such as music and visual arts. -
Browsing Through Bias: the Library of Congress Classification and Subject Headings for African American Studies and LGBTQIA Studies
Browsing through Bias: The Library of Congress Classification and Subject Headings for African American Studies and LGBTQIA Studies Sara A. Howard and Steven A. Knowlton Abstract The knowledge organization system prepared by the Library of Con- gress (LC) and widely used in academic libraries has some disadvan- tages for researchers in the fields of African American studies and LGBTQIA studies. The interdisciplinary nature of those fields means that browsing in stacks or shelflists organized by LC Classification requires looking in numerous locations. As well, persistent bias in the language used for subject headings, as well as the hierarchy of clas- sification for books in these fields, continues to “other” the peoples and topics that populate these titles. This paper offers tools to help researchers have a holistic view of applicable titles across library shelves and hopes to become part of a larger conversation regarding social responsibility and diversity in the library community.1 Introduction The neat division of knowledge into tidy silos of scholarly disciplines, each with its own section of a knowledge organization system (KOS), has long characterized the efforts of libraries to arrange their collections of books. The KOS most commonly used in American academic libraries is the Li- brary of Congress Classification (LCC). LCC, developed between 1899 and 1903 by James C. M. Hanson and Charles Martel, is based on the work of Charles Ammi Cutter. Cutter devised his “Expansive Classification” to em- body the universe of human knowledge within twenty-seven classes, while Hanson and Martel eventually settled on twenty (Chan 1999, 6–12). Those classes tend to mirror the names of academic departments then prevail- ing in colleges and universities (e.g., Philosophy, History, Medicine, and Agriculture). -
Some Data and Considerations from Canada and Bolivia
BISAL 1, 2006, 107-128 Indigenous Identity and Language: Some Considerations from Bolivia and Canada * Itesh Sachdev School of Oriental and African Studies, University of London, London, UK Denise Y. Arnold and Juan de Dios Yapita** Universidad PIEB and Instituto de Lengua y Cultura Aymara, La Paz, Bolivia ______________________________________________________________ Abstract The focus of this paper is on indigenous identity and language in Bolivia and Canada. In both these contexts there is great reluctance to treating indigenous peoples as those with internationally recognised juridical rights. The original inhabitants of North and South America have been referred to by a variety of labels (stemming from their distinct colonial histories) including “Native,” “Indian,” “Indigenous,” “First Nations,” etc. These group labels, when chosen and/or accepted, represent core symbols of culture and express meaningful identities. Moreover, identity may be formed, experienced and communicated through such labels. Education is an important means by which such labels are accepted and identities are formed. In this paper the relationship between identity, language and education is explored amongst indigenous communities in Bolivia and Canada. The Bolivian situation, where Aymara and Quechua speakers constitute a majority of the population, and where Spanish is replacing these languages at the national level, is discussed first with reference to the appropriateness of the language education policies and identification. The Canadian situation, where indigenous peoples are in a small minority, and where English and French are the national languages, is considered next. The discussion is extended and complemented by a small-scale social psychological study in Bolivia (amongst Aymara in Tiwanaku) and Canada (amongst Fisher River Cree in Manitoba and Haida in British Columbia). -
How JBS Is Still Slaughtering the Amazon
Slaughtering the Amazon In response to a July 2020 letter from Greenpeace UK, Burger King and Tesco confirmed that they were supplied by JBS subsidiaries (Burger King: Moy Park; Tesco: both Moy Park and Tulip). In September 2019, in response to a letter from Greenpeace UK, Aldi and Waitrose both confirmed JBS- linked supplies (Aldi: Moy Park and Tulip; Waitrose: Moy Park). In its FAQs, under ‘Who supplies you with chicken?’, Nando’s names Moy Park as one of its suppliers; Waitrose also lists Moy Park as a long-term poultry supplier on its website under ‘About our chicken’. In January 2020, a Bloomberg database chain- of-custody search identified trade between JBS subsidiary Pilgrim’s Pride (the parent company of both Moy Park and Tulip) and the following: Burger King, McDonald’s, Sainsbury’s, Tesco and YUM! (YUM! is the parent company of a number of fast food chains, including KFC.) Reports of direct links between JBS subsidiaries and KFC include specialist trade media (eg Ridler J (2018), Mulligan J (2017) and Lucas A (2020)). is still Slaughtering the Amazon the still Slaughtering is Additionally, factory codes UK 3005 EC and UK 3011 EC, documented in August 2019 on the labels of chickens in Sainsbury’s stores, link to How Moy Park facilities. Contents Executive summary Part 2: How industrial meat High stakes – how industrial meat is cooking the climate is taking us to the tipping point 1 Taking stock – JBS, the world’s largest What a carve-up – industrial meat producer, is still slaughtering the Amazon 2 meat’s impact 48 Supporting -
Performing Blackness in the Danza De Caporales
Roper, Danielle. 2019. Blackface at the Andean Fiesta: Performing Blackness in the Danza de Caporales. Latin American Research Review 54(2), pp. 381–397. DOI: https://doi.org/10.25222/larr.300 OTHER ARTS AND HUMANITIES Blackface at the Andean Fiesta: Performing Blackness in the Danza de Caporales Danielle Roper University of Chicago, US [email protected] This study assesses the deployment of blackface in a performance of the Danza de Caporales at La Fiesta de la Virgen de la Candelaria in Puno, Peru, by the performance troupe Sambos Illimani con Sentimiento y Devoción. Since blackface is so widely associated with the nineteenth- century US blackface minstrel tradition, this article develops the concept of “hemispheric blackface” to expand common understandings of the form. It historicizes Sambos’ deployment of blackface within an Andean performance tradition known as the Tundique, and then traces the way multiple hemispheric performance traditions can converge in a single blackface act. It underscores the amorphous nature of blackface itself and critically assesses its role in producing anti-blackness in the performance. Este ensayo analiza el uso de “blackface” (literalmente, cara negra: término que designa el uso de maquillaje negro cubriendo un rostro de piel más pálida) en la Danza de Caporales puesta en escena por el grupo Sambos Illimani con Sentimiento y Devoción que tuvo lugar en la fiesta de la Virgen de la Candelaria en Puno, Perú. Ya que el “blackface” es frecuentemente asociado a una tradición estadounidense del siglo XIX, este artículo desarrolla el concepto de “hemispheric blackface” (cara-negra hemisférica) para dar cuenta de elementos comunes en este género escénico. -
SUMMARY 100 Metres Men - Preliminary Round First 2 in Each Heat (Q) and the Next 3 Fastest (Q) Advance to the 1St Round
Moscow (RUS) World Championships 10-18 August 2013 SUMMARY 100 Metres Men - Preliminary Round First 2 in each heat (Q) and the next 3 fastest (q) advance to the 1st Round RESULT NAME COUNTRY AGE DATE VENUE World Record 9.58 Usain BOLT JAM 23 16 Aug 2009 Berlin Championships Record 9.58 Usain BOLT JAM 23 16 Aug 2009 Berlin World Leading 9.75 Tyson GAY USA 31 21 Jun 2013 Des Moines, IA 10 August 2013 RANK PLACE HEAT BIB NAME COUNTRY DATE of BIRTH RESULT WIND 1 1 3 847 Barakat Mubarak AL-HARTHI OMA 15 Jun 88 10.47 Q -0.5 m/s Баракат Мубарак Аль -Харти 15 июня 88 2 1 2 932 Aleksandr BREDNEV RUS 06 Jun 88 10.49 Q 0.3 m/s Александр Бреднев 06 июня 88 3 1 1 113Daniel BAILEY ANT 09 Sep 86 10.51 Q -0.4 m/s Даниэль Бэйли 09 сент . 86 3 2 2 237Innocent BOLOGO BUR 05 Sep 89 10.51 Q 0.3 m/s Инносент Болого 05 сент . 89 5 1 4 985 Calvin KANG LI LOONG SIN 16 Apr 90 10.52 Q PB -0.4 m/s Кэлвин Канг Ли Лонг 16 апр . 90 6 2 3 434 Ratu Banuve TABAKAUCORO FIJ 04 Sep 92 10.53 Q SB -0.5 m/s Рату Бануве Табакаукоро 04 сент . 92 7 3 3 296Idrissa ADAM CMR 28 Dec 84 10.56 q -0.5 m/s Идрисса A дам 28 дек . 84 8 2 1 509Holder DA SILVA GBS 12 Jan 88 10.59 Q -0.4 m/s Холдер да Силва 12 янв . -
An Introduction to Three Nambikwara Ethnohistories
An Introduction To Three Nambikwara Ethnohistories January, 2019: Edwin B. Reesink – Allegories of Wildness – Three Nambikwara ethnohistories of sociocultural and linguistic change and continuity –Rozenberg Publishers – ISBN 978 90 3610 173 8 – 2010 – will be online soon. International fame for the Nambikwara came from the central role they play in the work of the late Claude Lévi-Strauss. In his most popular book, Tristes Tropiques, over fifty years ago, he already had painted a particular picture of the Nambikwara way of life. Until the end of his long life this great scholar reminisced about his formative years in anthropology and the influence of the several Indian peoples he encountered during his travels in the interior of Brazil. In effect, the Nambikwara, as seen in the quote, occupy a special place, one not just of scientific interest but particularly one of a sympathy and feeling sometimes not readily associated with this anthropologist. At the time of the travels by Lévi- Strauss and the other people of his expedition, the dry season of 1938, the Nambikwara happened to be in an intermediate phase of their history: enjoying their political autonomy yet already shaped and devastated by the encroachment of Brazilian society. The sparse, intermediate but regular contacts with Brazilians made them susceptible to being devastated yet further by epidemics. Previously, from 1907 onward, the Brazilians by means of the so-called Rondon Mission penetrated into the vast territories in which lived a large number of different local groups who each considered themselves to be different from their neighbours. Rondon, the State and later researchers recognized this diversity but ultimately still tended to maintain the idea of “one Nambikwara people”.