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1. THE SEMIOTIC CHARACTER OF ABORIGINAL SIGN LANGUAGES In our culture, language, especially in its spoken manifestation, is the much vaunted hallmark of humanity, the diagnostic trait of man that has made possible the creation of a civilization unknown to any other terrestrial organism. Through our inheritance of a /aculte du langage, culture is in a sense bred inta man. And yet, language is viewed as a force wh ich can destroy us through its potential for objectification and classification. According to popular mythology, the naming of the animals of Eden, while giving Adam and Eve a certain power over nature, also destroyed the prelinguistic harmony between them and the rest of the natural world and contributed to their eventual expulsion from paradise. Later, the post-Babel development of diverse language families isolated man from man as weIl as from nature (Steiner 1975). Language, in other words, as the central force animating human culture, is both our salvation and damnation. Our constant war with words (Shands 1971) is waged on both internal and external battlegrounds. This culturally determined ambivalence toward language is particularly appar ent when we encounter humans or hominoid animals who, for one reason or another, must rely upon gestural forms of communication.
This 1988 book was the first full-length study ever to be published on the subject of sign language as a means of communication among Australian Aborigines. Based on fieldwork conducted over a span of nine years, the volume presents a thorough analysis of the structure of sign languages and their relationship to spoken languages.
This text contains papers that were presented at an October 1999 conference at Gallaudet University in honor of the 80th birthday of William C. Stokoe, one of the most influential language scholars of the 20th century. Twenty-two international specialists contribute 12 chapters on the historical con
Describes a unique case of sign language that served as an international language among numerous Native American nations not sharing a common spoken language. The book contains the most current descriptions of all levels of the language from phonology to discourse, as well as comparisons with other sign languages.
Indigenous Languages and the Promise of Archives captures the energy and optimism that many feel about the future of community-based scholarship, which involves the collaboration of archives, scholars, and Native American communities. The American Philosophical Society is exploring new applications of materials in its library to partner on collaborative projects that assist the cultural and linguistic revitalization movements within Native communities. A paradigm shift is driving researchers to reckon with questionable practices used by scholars and libraries in the past to pursue documents relating to Native Americans, practices that are often embedded in the content of the collections themselves. The Center for Native American and Indigenous Research at the American Philosophical Society brought together this volume of historical and contemporary case studies highlighting the importance of archival materials for the revitalization of Indigenous languages. Essays written by archivists, historians, anthropologists, knowledge-keepers, and museum professionals, cover topics critical to language revitalization work; they tackle long-standing debates about ownership, access, and control of Indigenous materials stored in repositories; and they suggest strategies for how to decolonize collections in the service of community-based priorities. Together these essays reveal the power of collaboration for breathing new life into historical documents.
This book presents in revised form and as a single monograph three papers on a sign language from the Enga Province of Papua New Guinea. Originally published in 1980, for more than twenty years these papers remained the only report of a sign language from that part of the world. The detailed descriptive analyses that the author provided are still fresh today, and in some respects they anticipate insights into the nature of sign languages that were not further explored until much more recently. The monograph is accompanied by two essays: Sherman Wilcox comments on value and relevance of the author’s work in the light of much more recent work on the linguistics of sign languages. An essay by Lauren Reed and Alan Rumsey provides an up to date survey of what is now known about sign languages in Papua New Guinea. Information about sign languages in the Solomon Island is also included.
In this book, an Australian Aboriginal sign language used by Indigenous people in the North East Arnhem Land (Northern Territory) is described on the level of spatial grammar. Topics discussed range from properties of individual signs to structure of interrogative and negative sentences. The main interest is the manifestation of signing space - the articulatory space surrounding the signers - for grammatical purposes in Yolngu Sign Language.
Hugh Lenox Scott, who would one day serve as chief of staff of the U.S. Army, spent a portion of his early career at Fort Sill, in Indian and, later, Oklahoma Territory. There, from 1891 to 1897, he commanded Troop L, 7th Cavalry, an all-Indian unit. From members of this unit, in particular a Kiowa soldier named Iseeo, Scott collected three volumes of information on American Indian life and culture—a body of ethnographic material conveyed through Plains Indian Sign Language (in which Scott was highly accomplished) and recorded in handwritten English. This remarkable resource—the largest of its kind before the late twentieth century—appears here in full for the first time, put into context by noted scholar William C. Meadows. The Scott ledgers contain an array of historical, linguistic, and ethnographic data—a wealth of primary-source material on Southern Plains Indian people. Meadows describes Plains Indian Sign Language, its origins and history, and its significance to anthropologists. He also sketches the lives of Scott and Iseeo, explaining how they met, how Scott learned the language, and how their working relationship developed and served them both. The ledgers, which follow, recount a variety of specific Plains Indian customs, from naming practices to eagle catching. Scott also recorded his informants’ explanations of the signs, as well as a multitude of myths and stories. On his fellow officers’ indifference to the sign language, Lieutenant Scott remarked: “I have often marveled at this apathy concerning such a valuable instrument, by which communication could be held with every tribe on the plains of the buffalo, using only one language.” Here, with extensive background information, Meadows’s incisive analysis, and the complete contents of Scott’s Fort Sill ledgers, this “valuable instrument” is finally and fully accessible to scholars and general readers interested in the history and culture of Plains Indians.
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