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We have white sage, rosemary, lavender, laurel, oak, elderberry, marigolds, celosia, hibiscus, and more. En el jardín del espíritu, we have huge nopal plants. En el jardín del espíritu - with my helper, Chámis My Niimiipuu ancestors always had close relations with the Phyto Ones. [Extracted from the article]

There are many ways to look at the making of American poetry. The author begins with the land and Native Americans in the New World, including what is in the United States, decentring or defamiliarizing the Anglo-American tradition by beginning with the Indigenous peoples and their languages and discussing poets of aboriginal, African, and Asian backgrounds in poetry and translation. With settlers, the author begins with Gaspar Pérez de Villagrá, a Creole writing an epic in Spanish, and ends with Forrest Gander, also born in the United States, including a poem that mixes English and Spanish. In between, a mixed group of poets is discussed to show the richness and diversity of American poetry and culture: Anne Bradstreet, Phillis Wheatley, Langston Hughes, Joan Kane, Marilyn Chin, Russell Leong, and the translation of Shuri Kido by Gander and Tomoyuki Endo. These are some alternative makings of American poetry in one strand among many, then, now, and going forward. [ABSTRACT FROM AUTHOR]

The Corpus of Historical Mapudungun (chm), which I present here, is a lemmatised, part-of-speech and grapho-phonologically parsed collection of texts in the ancestral language of the Mapuche people. This paper gives an overview of the corpus materials (spanning 1606 to 1930), their processing and search capabilities. The tei xml tags at the word and morpheme levels are shown to be suitable to account for the abundant agglutinative morphology of the language. The advantages of visualising sound–spelling equivalences across the various spelling systems in the corpus are also emphasised. Some uses and limitations of the corpus are surveyed too, with a particular emphasis on the contribution of typologically diverse languages to understanding language change and the importance of making heritage materials available to native speaker communities for revitalisation purposes. [ABSTRACT FROM AUTHOR]

Intraoperative direct cortical stimulation (DCS) is the gold standard technique to maximize the extent of resection of tumors located in eloquent areas. To date, there are three cases reported of awake mapping for language centers in deaf patients who could communicate only with sign language. We present the case of DCS in a deaf patient who could communicate vocally, native to American Sign Language and English, that underwent intraoperative awake mapping. DCS showed similar disruption of expressive phonology to both pictorial and gestural stimuli, confirming that sign language follows the same pattern as oral language. [ABSTRACT FROM AUTHOR]

The article focuses on the translation process of bilingual poetry, specifically exploring the case of Natalia Toledo, a poet who writes in the indigenous language of Isthmus Zapotec and translates her own work into Spanish. It highlights the dynamic and varied nature of translation, emphasizing the role of metaphors in bridging the space between languages and cultures.

The term "Western Message Petroglyphs" (WMPs) refers to a number of petroglyph sites found scattered among eight western states that are recognized by their shared image content and layout. The imagery is drawn largely from a mash-up of late historic Native American sign-gesture language and picture-writing traditions inter-mixed with pan-cultural imagery from around the world. An increasing number of sites that fit this mold have been reported over the past 85 years or so, currently numbering 39 in all. There is no question that these sites date to post-European contact based on images in some panels that depict Euro-American cultural content (e.g., western-style house, rifle, whiskey keg, horse, etc.). The post-contact era is also apparent in the method used in rendering the engraved images evidenced by the smooth angular lines and chisel strikes produced by metal tools. This paper focuses on narrowing the time frame for these sites based on two additional streams of evidence. First, patterned associations with historic landscape settings tied to the era of western expansion bind the sites together into a coherent whole and set a floor for their oldest probable dates. An example of four sites located in Utah and Arizona illustrates their connection to the last quarter of the nineteenth century and the opening years of the twentieth. Secondly, a study of their imagery supports the proposed dates by revealing a "smoking gun" for the source of many of the individual icons. An example of the methodology used to translate a Western Message Petroglyph panel is described, and a profile of the central author who appears to have acted with a small group of others is suggested in order to aid in the search for this person(s) in the historic record of the American West. [ABSTRACT FROM AUTHOR]

This remarkable book has grown out of research by the authors and other researchers in support of a native title claim by the Wik peoples over a large part of the western Cape York Peninsula in northern Queensland. (51) '... the model that seemed most appropriate for asserting native title in the Wik case was one of the clans, not separately and severally but collectively, articulating with each other in a complex way to form higher-level groupings of varying scopes, within the broad rubric of the Wik ... nation'. Sutton was uniquely qualified to deal with the first of those topics as a result of his linguistic-anthropological fieldwork in the Wik region since 1976. [Extracted from the article]

The National Research Council recommends that genetic differentiation among subgroups of ethnic samples be lower than 3% of the total genetic differentiation within the ethnic sample to be used for estimating reliable random match probabilities for forensic use. Native American samples in the United States' Combined DNA Index System (CODIS) database represent four language families: Algonquian, Na-Dene, Eskimo-Aleut, and Salishan. However, a minimum of 27 Native American language families exists in the US, not including language isolates. Our goal was to ascertain whether genetic differences are correlated with language groupings and, if so, whether additional language families would provide a more accurate representation of current genetic diversity among tribal populations. The 21 short tandem repeat (STR) loci included in the Globalfiler® PCR Amplification Kit were used to characterize six indigenous language families, including three of the four represented in the CODIS database (i.e. Algonquian, Na-Dene, and Eskimo-Aleut), and two language isolates (Miwok and Seri) using major population genetic diversity metrics such as F statistics and Bayesian clustering analysis of genotype frequencies. Most of the genetic variation (97%) was found to be within language families instead of among them (3%). In contrast, when only the three of the four language families represented in both the CODIS database and the present study were considered, 4% of the genetic variation occurred among the language groups. Bayesian clustering resulted in a maximum posterior probability indicating three genetically distinct groups among the eight language families and isolates: (1) Eskimo, (2) Seri, and (3) all other language groups and isolates, thus confirming genetic subdivision among subgroups of the CODIS Native American database. This genetic structure indicates the need for an increased number of Native American populations based on language affiliation in the CODIS database as well as more robust sample sets for those language families. Supplemental data for this article is available online at https://doi.org/10.1080/20961790.2021.1963088. [ABSTRACT FROM AUTHOR]

This paper presents a detailed morphosyntactic investigation of free relative clauses (FRs) in Kiksht, an Indigenous Native North American Language spoken at the Warm Springs Reservation in Oregon. A type of headless relative clause, FRs are embedded clauses that bear formal affinity to wh ‑ interrogative clauses yet carry no interrogative meaning and distribute like arguments and adjuncts. Two FR types are attested in Kiksht: maximal FRs, which behave like definite expressions, and existential FRs, which behave like indefinites. A third type of non-interrogative clause is also discussed, which is similar to a free-choice FR but also bears likeness to wh ‑ correlatives and wh ‑ conditionals. All FR types in Kiksht are formally indistinct, their type and meaning being contextually determined. Kiksht free relatives are also unlike headed relative clauses in the language. Typologically, orienting to Kiksht is relevant because there is little documentation of FRs in Indigenous Native North American languages. [ABSTRACT FROM AUTHOR]

The I Delaware Primers of Ira D. Blanchard i is a redaction of three school primers in the Delaware language produced by Blanchard in the years 1834 and 1842. 3 For an in-depth discussion of the linguistic aspects of Blanchard's Unami work, see Goddard ([5]). As such, the glossary, harmony, and primers, along with Goddard's ([6]) grammar, will all be completely indispensable to anyone wishing to learn more about the Delaware language, both linguists and members of the modern-day Delaware tribes. The authors of this book acknowledge that it is not intended as a comprehensive dictionary of the Unami language, though it is still far more extensive than any other lexical materials on Unami, and for Delaware it is second in size only to O'Meara's ([7]) Munsee dictionary. [Extracted from the article]

This special issue consists of three articles that examine, in turn, the advertising portrayals of women in recent issues of Guns & Ammo magazine, the morality of firearms as discussed by the creators and consumers of Brazilian social media, and the appropriation of Native American characters and language by major U.S. gun companies. [ABSTRACT FROM AUTHOR]

This article analyses the emergence and development of the Cátedra de Lengua General in Charcas between 1583 and 1771. Initially, this colonial institution was part of an overall project of ecclesiastical reform aimed at strengthening the training of the clergy in native languages, controlling entry to the curates and doctrines, and safeguarding the Royal Patronage. In the Audiencia de Charcas, this perspective was taken up again, but, in the medium term, this institution was co-opted by the Jesuits who ran it until the expulsion of the Society. The Cátedra trained clerics in Aimara and Quechua, which became the languages tested in the competitive examinations for curateships, although the learning of particular or mother tongues was also recommended for pastoral ministry. The expulsion of the Jesuits, the Castilianisation program and the reform of the San Francisco Xavier University led to the formal elimination of the Cátedra de Lengua General. [ABSTRACT FROM AUTHOR]

As schools shift to online instruction during the COVID-19 pandemic, it is important to support disenfranchised populations and keep issues of equity at the centre of our response. In this study, the authors focus on supporting one of the few urban-based Indigenous language schools in the United States because language revitalisation is critical for Native American communities. The authors explore the extent to which video conferencing and flipped classrooms support the development of a community of speakers. The study focuses on a single classroom of 16 students in first through third grade. The authors use a digital decolonisation framework focused on empowering local communities in conjunction with design-based research methodology to explore contextualised remote instruction solutions. They report on benefits for the development of a community of speakers from remote instruction that come with costs in reduced efficacy of language learning. Finally, they distil those results into preliminary design principles. [ABSTRACT FROM AUTHOR]

The sacred perception of light and color is present in all religious traditions and beliefs without exception. The aim of this study is to trace the origins and peculiarities of such perception as far as possible. The object of this study is the perception of light and color within religious traditions, while the doctrines that describe its place within religious traditions serves as the subject of this research. It is also important to establish the origins of the notions related to the sacredness of light and color within the boundaries of religious worldview. We may single out the following types of subjective experience of hierophantic light: 1) Light so blinding it disintegrates the world around it in a certain way (Paul the Apostle); 2) Light that transforms the surroundings while preserving them – intense and supernatural, it illuminates the matter to its very core without destroying its form; a sort of heavenly light which shows the world as it used to be during initial perfection. This type of light is usually featured in mystics’ experience. 3) Enlightenment (aka kaumanek) of an Inuit shaman that grants the ability to see the true structure of the Universe. 4) There is also light that signals of the personal presence of a deity as well as light that reflects impersonal sacredness. We may also single out the main traits of light as a phenomenon within religious context: 1) Light as personification of a beginning and creation; therefore, existence materializes through the mediation of light. This is exemplified in Tibetan lore in which both space and people appear from the light – what is interesting is that according to this belief humans were preceded by light-bearing beings without desires which managed to reproduce through some mysterious means; however, human corruption came about after instincts have appeared). As such, light may be considered as an antipode to sexuality. For example, in certain Native American languages a virgin girl is defined as “she who hasn’t suffered a sunstroke. 2) Light as the embodiment of hierophany. The mediation of light reveals the immortality of spiritual substance – which indicates physiological nature of such beliefs, for example reports of blinding light while going through clinical death. 3) Luminosity appears as transcendence of any kind which can be achieved through experiencing inner light – presented as a sudden and abrupt comprehension of existence, [ABSTRACT FROM AUTHOR]

This Comment will argue that the racist language enshrined in foundational Supreme Court decisions involving Native tribes continuously enacts a form of colonial violence that seeks to preserve a white racial dictatorship. The paper will use Frantz Fanon's scholarship on colonial violence and the dehumanization of Indigenous people as a framework to understand the history of legalized racism against Indigenous people in the United States. Fanon's analysis allows us to understand how language is used to dehumanize Native people in order to establish a system of hierarchy that informs the societal roles of the colonizer and the colonized. The paper will then trace the use of racial stereotypes and brutalizing language against Native Americans in Supreme Court decisions under Justice Marshall. Further, the paper will argue that the racist precedents and language relied upon by the Supreme Court have operated as a form of colonial violence that serve to justify the denial of property, self-governance, and cultural survival of Native Americans. [ABSTRACT FROM AUTHOR]

Copyright of Literatura y Lingüística is the property of Universidad Catolica Cardenal Raul Silva Henriquez and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Although corpus-driven methods have led to a revolution in the way lexicographers of some languages approach their work, text corpora for many less-studied languages are too small for such methods to be used reliably. Hupa, a Native American language of northwestern California, is one such language. Nonetheless, the Hupa Online Dictionary and Texts website relies heavily on its small text corpus to support development of the dictionary component. The corpus is especially important as a way to address Hupa's complex and productive polysynthetic morphology, both derivational and inflectional, with words attested in the corpus providing the empirical basis for creating new entries and expanding the coverage of existing ones. It also provides a ready source of example sentences in context, figurative uses of language that might not come to light through elicitation, and aspects of linguistic variation that dictionary normalization tends to obscure. Thus, while corpus-driven lexicography may not be a realistic possibility at this point, corpus-based lexicography (Tognini-Bonelli 2001) is certainly within reach. [ABSTRACT FROM AUTHOR]

The emergence of Indigenous language revitalization seeks to address historical domination over Indigenous peoples and to recover the loss of ancestral languages as embedded in Indigenous knowledge systems. This paper draws from long-term linguistic ethnographic research on one of the Indigenous Ryukyuan languages: Yaeyaman. I highlight one variety of Miyara Yaeyaman spoken in the village of Miyara on Ishigaki Island. Along with other Ryukyuan languages, it has been endangered and minoritized due to the suppression/assimilation policies following the dominant monolingual ideology in Japan. The aim of this research is to investigate existing theories of newspeakerness and language attitudes in sociolinguistic situations in Miyara and to attempt to examine prevailing ideologies. By using ethnographic data of Yaeyaman knowledge holders, I show that there is a lack of compatibility in language attitudes and beliefs between new speakers and traditional speakers of Miyaran. Through educational policy completely based on dominant values, Miyara community members are made to believe that our language is not sophisticated. Hence, we are "educated" not to speak our own language. As a conclusion, I present how language education policy in Japan—so far, a major cause of the problem of language endangerment—can become part of a possible solution to language endangerment. [ABSTRACT FROM AUTHOR]

After the narratives were told, Howard and Jacobs would go over the transcripts and Howard would correct things and add entire sections - highlighting Howard's view that these were more than just linguistic data, they were things worth documenting and documenting in specific ways. In I Clackamas Chinook Performance Art: Verse Form Interpretations i , Catharine Mason has compiled and edited in an ethnopoetic form a number of narratives told by Victoria Howard to Melville Jacobs in 1929 and 1930. Jacobs represented Howard's narrative performances as block prose, following Hymes, Mason represents it as lines and groups of lines. [Extracted from the article]

The article presents the discussion on reconfiguration of violence and slavery colonization concealing African and American (Indian) relations including slavery being an integrated system and colonization.

Prior studies suggest that native (born to at least one deaf or signing parent) and non-native signers have different musculoskeletal health outcomes from signing, but the individual and combined biomechanical factors driving these differences are not fully understood. Such group differences in signing may be explained by the five biomechanical factors of American Sign Language that have been previously identified: ballistic signing, hand and wrist deviations, work envelope, muscle tension, and "micro" rests. Prior work used motion capture and surface electromyography to collect joint kinematics and muscle activations, respectively, from ten native and thirteen non-native signers as they signed for 7.5 min. Each factor was individually compared between groups. A factor analysis was used to determine the relative contributions of each biomechanical factor between signing groups. No significant differences were found between groups for ballistic signing, hand and wrist deviations, work envelope volume, excursions from recommended work envelope, muscle tension, or "micro" rests. Factor analysis revealed that "micro" rests had the strongest contribution for both groups, while hand and wrist deviations had the weakest contribution. Muscle tension and work envelope had stronger contributions for native compared to non-native signers, while ballistic signing had a stronger contribution for non-native compared to native signers. Using a factor analysis enabled discernment of relative contributions of biomechanical variables across native and non-native signers that could not be detected through isolated analysis of individual measures. Differences in the contributions of these factors may help explain the differences in signing across native and non-native signers. [ABSTRACT FROM AUTHOR]

Cross language research typically ignores the role the translator and translation play in the research process. This paper adds to the literature by examining some of the challenges experienced during the translation and interpretation aspect of research. This autoethnography explores the positionality of a non-native user of American Sign Language who conducted research with native American Sign Language users. Findings indicate that translation and interpretation in research is not simply a matter of rote process and deserves more attention as an integral aspect of cross-language research. [ABSTRACT FROM AUTHOR]

Drawing from Native American Studies, I explore how the LSA Statement on Race (2019) applies to Native Americans, who are unique among racial groups in the United States since 'Native American' is also a political status and tribes are nations. Focusing on the fundamental tenet of tribal critical race theory that colonization is endemic to society (Brayboy 2005), I argue that the ways in which Native American languages are represented in linguistic scholarship reflects colonial norms, which also guide the severe underrepresentation of Native Americans in the discipline. Integrating these ideas into antiracist frameworks facilitates social justice in linguistic science. [ABSTRACT FROM AUTHOR]