276 research outputs found
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2017 Dene/Athabaskan Language Conference and Workshop Day 2 Part 5
No full textThis video continues from the Day 2 Part 4 video of the 2017 Dene/Athabaskan Language Conference and Workshop. Siri Tuttle finishes her discussion of vocables and vowel inventories in Lower Tanana Dene. Josh Holden explains semantics
Segoya: Songs after children : Function, structure, and transmission of Minto memorial songs
No full textCoLang: Disciplinary Change and the Pop-up University
No full textThis talk introduces the InField/CoLang Institute model of collaborative language documentation training as an example of cross-disciplinary academia. We will give a brief history and sketch of the model, then focus on the evolution of the Institute. At CoLang, language workers of every sort; academic, political, educational, and artistic, study together to develop their capabilities and professional networks. At CoLang 2016, we saw evidence of three important trends. Community-academic balance: Everyone has equal status at CoLang where the lines between “students” and “instructors” are blurred. Both have equally valuable knowledge and experience. Many CoLang “students” have achieved Master and PhD degrees in linguistics and other closely related fields since the first institute in 2008. We observe that community activists can acquire academic rank and, while achieving academic status is arduous, academicians cannot as easily acquire status in language communities. Many community activists without academic degrees have become instructors at CoLang. We encourage future CoLang organizers to continue blurring the lines by housing students and instructors together, empowering discussion over lecture style classes when possible, and recognizing who actually has what sorts of knowledge. Balance in linguistic applications: Prestigious degrees or experience are often needed to establish funded endangered language documentation programs. Documentation as an application of linguistics is often admininistratively separated from educationally oriented "Applied Linguistics." CoLang's Pop-up U shows us a program model that briefly erases this separation, creating an intellectual space in which language education and documentation don't have to compete. Encouragement of creativity: The artistic side of language work was clearly evident at CoLang 2016. Using Alaskan languages in translations of Shakespeare is an example, presented in a Models talk. We also saw digital materials created by language workers to share their learning of endangered languages. A number of presentations at CoLang's magically beautiful "sharing nights" brought such creations to life. Two such presentations were Fish’s “Pronunciation Guide for Blackfoot Melody,” and Zwetkof’s “Vocal production, speech sounds, and sound art.” Here we see materials that are not classical classroom resources, but inventive ways to share linguistic knowledge. This kind of work teaches, but it does not always fit into an academic category. As CoLang moves into its next iteration, we encourage the organizers to continue to reach out across community, discipline-internal and cross-disciplinary boundaries. We can't wait to see what they will accomplish
Key examples: opening the database door to language teachers
No full textWe are developing a comparative grammar database for three Alaskan Athabascan languages (Koyukon, Lower Tanana, and Upper Tanana). Each item (utterance) in this database is presented with an interlinear morpheme translation as well as formal and functional tags. Our goal is to make this tool useful to different audiences, including fellow linguists, but particularly to teachers and learners of Athabascan languages, where there is a dearth of mid- and higher- level pedagogical materials.
Meeting this need proves to be challenging. All three languages are severely endangered, yet very little pedagogical material is available and the few extant descriptions are written in such a way as to be largely inaccessible to individuals without considerable training in linguistics. Since many teachers of Alaskan Athabascan languages not only do not have that training, but also may not themselves be fluent speakers, this poses a serious problem.
Our database has the potential to become a rich source of materials for teachers and learners, but as consultation with teachers showed, it needs to include a device that could guide them to basic forms, in the way that a pedagogical grammar might do. At present, users may search on form (e.g. ‘Why’?) or function (e.g., Question:Open-ended) to find data relating to the lessons they need to plan. However, the response to the search is a set of sentential examples displaying a number of structures of vastly different complexity, without any commentary indicating their pedagogical level. This is of course the nature of a database rather than a grammar, which typically gives the searcher one or two ‘perfect’ key examples.
Using wh-question formation as an example, we will illustrate a metric based on a combination of frequency, structural considerations, and social complexity establishing a level for selected database entries comparable to the key examples mentioned above. This information will be accessible to users through a ‘construction summary,’ which also provides accessibly written commentary on each key example. It will be possible to generate a list of ‘similar examples’ illustrating the same structure, and a list of ‘related constructions’ which have a similar function or form.
In this way, the interface unites the reliance on a few select examples of traditional grammaticography with the data-intensive approach of a database while paying attention to the needs of language teachers, providing both information and autonomy for the creation of lesson plans
Traditional music and language learning in Alaska
No full textIn 2002, during a summer course in Lower Tanana Athabascan, I sang a dratakh ch’elik song for the first time. I heard these songs sung but never gave myself completely to them as I did not know the meaning or words in these songs. So when I sang this mourning song I knew that I could sing and it sparked something in me to pursue to learn and sing more dratakh ch’elik. I found some songs that had been transcribed. While reading the transcriptions, I would listen to the songs from cd’sthe recordings. I retained what I was reading and realized that I can learn these songs. Songs helped us heal. Songs helped us to remember our loved ones and their characteristics were memorialized in these dratakh ch’elik. Also important words like ch’eghwtsen (love), gholiyo (prosperity), udlataya udlataya (glad occasions) had deep meaning in the culture. These songs give me a sense of peace, a sense of place, a sense of cultural belonging; a connection to our historic Athabaskan world view. This interest in learning these dratakh ch’elik songs gave me the incentive to learn to read and write the language as I wanted to learn my family’s songs to pass on to my sons. So I would ask elders to teach me the words with all their levels of meanings in the songs. I also sought linguistic support for my work with the songs. Minto elders have strongly urged the study of song lyrics and their use in language teaching. They were concerned that meaningful lyrics could be lost as fewer young people learned the songs. They believed that when people learn to sing in their language, they can learn to speak in the language too. Motivation to learn the language is one effect of exposure to songs in cultural context. Singing together can help shy students learn language sounds. Working from simpler lyrics to more complex ones develops understanding of important aspects of the language. In the case of dratakh ch'elik, layers of meaning are uncovered as a student gets better at language. Each word in the lyrics has literal meaning, contextual meaning , cultural meaning, and metaphorical meaning. This is why the elders treasure these lyrics as repositories of cultural and moral knowledge, and why they insist that they be used in education
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2017 Dene/Athabaskan Language Conference and Workshop Day 2 Part 4
No full textThis video continues from the Day 2 Part 3 video of the 2017 Dene/Athabaskan Language Conference and Workshop. Jasmine Spencer describes bird-talk in Dene stores. Siri Tuttle begins her discussion of vocables and vowel inventories in Lower Tanana Dene
ARTSpeak: Siri Hustvedt
No full textNotable writer Siri Hustvedt lectures on one or more of the many topics that she has explored in her writing. Siri Hustvedt is the author of a book of poetry, three collections of essays, a work of nonfiction, and six novels, including the international bestsellers What I Loved and The Summer Without Men. Her most recent novel The Blazing World was long-listed for the Man Booker Prize and won The Los Angeles Book Prize for fiction. In 2012 she was awarded the International Gabarron Prize for Thought and Humanities. She has a PhD in English from Columbia University and is a lecturer in psychiatry at Weill Cornell Medical College in New York. Her work has been translated into over 30 languages.This event is part of ARTSpeak, an interdisciplinary program presented by the departments of Fine Arts and History of Art. ARTSpeak is made possible in part through funding by the FIT Student-Faculty Corporation, the School of Art and Design, and the School of Liberal Arts
Pro Kontra Nikah Ulang Pasca Nikah Siri Dalam Pandangan Kepala KUA Di Kabupaten Temanggung
No full textThis research was motivated by the existence of several siri marriage couples who registered their marriages with the KUA. There was one siri marriage couple that the author managed to interview, and found data that the couple remarried at the KUA after they had previously conducted a siri marriage first. The purpose of writing this article is to examine the pros and cons in the view of the Head of the KUA in Temanggung Regency regarding remarriage after siri marriage. This research is field research or Field Research, using a qualitative descriptive approach, in which the author conducts observations and interviews directly with the Head of the KUA in Temanggung Regency. The result of the research is that there are differences of opinion about remarriage after siri marriage in the view of the Head of the KUA in Temanggung Regency. Some argue that there is no problem with the implementation of remarriage after siri marriage on the grounds that basically siri marriage is a marriage that is not valid according to the state so that the perpetrator of siri marriage is considered never married as long as the marriage has not been recorded by an authorised official. And there are those who disagree with the existence of remarriage, because there is another alternative, namely isbat nikah. Meanwhile, in the context of tajdīdu'n-nikāḥ (renewing marriage) according to most scholars, the law is permissible. This research is expected to open the insights of all parties that in addition to remarriage, isbat nikah also has an important role in alternative solutions to the problem of nikah siri
DAMPAK NIKAH SIRI TERHADAP ISTERI DAN ANAK
No full textAbstrakThis article gives enlightenment conecerning nikah siri (unregisteredmarriage), in Indonesia. The purpose of this nikah siri is a marriageconducted in accordance with the provisions of religious harmony and fulfillthe requirements of marriage as prospective bridegroom and women,guardians, consent granted, witnesses and consent of both prospective brideand the dowry, but not executed before the Marriage registration office. Sirimarriage is usually performed before the local (moslem) clergy. Nikah sirireasons this done many things, among others, to avoid fornication, stillbound by employment contracts that prohibit she was married to a specifiedperiod or to be polygamous because they do not obtain consent from his wifeor his wives, and can also be due to lack offees to pay marriage registrationfees. This siri marriage because marriage is not done then the recording hasno legal force, because no country legally valid marriage even be consideredthis never happened. The impact of this siri marriage are felt on the wife andchildren. Both the wife and children have no legal relationship with herhusband/father. So the wife does not have rights that should be owned by thewife of a valid marriage. So also with the child, the child status is not lawfulbecause the child is born not from a legitimate marriage, and children havehad only a civil relationship with his mother, as a result he/she can notobtain the rights that they should get if he/she was born of a valid marriageaccording to both valid under islamic and country law. Based on thosereasons the author conclude that siri marriage is very harmful and does notprovide legal protection to the wife and children.</jats:p
Bridging Language Documentation to Language Revitalization; Sugt'stun from Dr. Leer
No full textIn this paper we describe a community-academy-archive collaboration for reuniting archived Sugt'stun language, and Suqpiaq people. Working together, community and academic linguists are organizing, cataloguing and repurposing materials that have been inaccessible for decades. (session 3.3.4
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