Book: One Thousand Languages: Living, Endangered, and Lost by Peter K Austin

Found on Amazon.com on 22 March 2009

One Thousand Languages: Living, Endangered, and Lost by Peter K Austin

One Thousand Languages: Living, Endangered, and Lost

One Thousand Languages: Living, Endangered, and Lost

Hardcover: 288 pages
Publisher:
University of California Press; 1st edition (September 1, 2008)
Language:
English
ISBN-10:
0520255607
ISBN-13: 978-0520255609

Review
“Anyone interested in world culture or the history of mankind should take a look.”–New York Times

“Lavishly provided with maps, good-quality illustrations, and text boxes. . . . An attractive volume and not just a comprehensive work of reference.”–Times Higher Education

Product Description
There are more than six thousand languages used around the world today, although linguists now estimate that by the year 2050 as many as half of those will be extinct. This beautifully designed, engagingly written reference takes us on a panoramic tour of the globe to explore this unique and endangered human gift. Generously illustrated throughout with color photographs, informative sidebars, and clear maps and graphics, One Thousand Languages illuminates the sources, characteristics, and interrelationships of the world’s spoken tongues. It looks in detail at the eleven global languages, then delves into the major languages of each world region in turn. Each entry gives a history of the growth and development of the language, details the number of speakers, and traces its geographical spread. The volume also provides information on many extinct languages. A detailed map section tracks the migrations of the major languages, and the book also tells how to count to ten in more than 250 ways.
Copub: Ivy Press Limited

See also our post “Peter K Austin’s top 10 endangered languages”

Peter K Austin’s top 10 endangered languages

Found on The Guardian.co.uk on 22 March
By Peter K Austin, 27 August 2008

The linguistics professor and author shares a personal selection from the thousands of languages on the brink of disappearing.

Khomani bushmen visit ancestors' graves in Kalahari Gemsbok Park in South Africa

On the way out … Khomani men visit ancestral burial grounds in South Africa. Photograph: Obed Zilwa/AP

Peter K Austin has published 11 books on minority and endangered languages, including 12 Australian Aboriginal languages, and holds the Märit Rausing Chair in field linguistics at the School of Oriental and African Studies where he is also director of the Endangered Languages Academic Programme. His most recent book is 1000 Languages: The Worldwide History of Living and Lost Tongues, which explores the state of languages around the world.

There are more than 6,900 languages used around the world today, ranging in size from those with hundreds of millions of speakers to those with only one or two. Language experts now estimate that as many as half of the existing languages are endangered, and by the year 2050 they will be extinct. The major reason for this language loss is that communities are switching to larger politically and economically more powerful languages, like English, Spanish, Hindi or Swahili.

Each language expresses the history, culture, society and identity of the people who speak it, and each is a unique way of talking about the world. The loss of any language is a loss to both the community who use it in their daily lives, and to humankind in general. The songs, stories, words, expressions and grammatical structures of languages developed over countless generations are part of the intangible heritage of all humanity.

So how to choose a top 10 from more than 3,000 endangered languages? My selection is a personal one that tries to take into account four factors: (1) geographical coverage – if possible I wanted at least one language from each continent; (2) scientific interest – I wanted to include languages that linguists find interesting and important, because of their structural or historical significance; (3) cultural interest – if possible some information about interesting cultural and political aspects of endangered languages should be included; and (4) social impact – I wanted to include one or more situations showing why languages are endangered, as well as highlighting some of the ways communities are responding to the threat they currently face.

1. Jeru

Jeru (or Great Andamanese) is spoken by fewer than 20 people on the Andaman Islands in the Indian Ocean. It is generally believed that Andamanese languages might be the last surviving languages whose history goes back to pre-Neolithic times in Southeast Asia and possibly the first settlement of the region by modern humans moving out of Africa. The languages of the Andamans cannot be shown to be related to any other languages spoken on earth.

2. N|u (also called Khomani)

This is a Khoisan language spoken by fewer than 10 elderly people whose traditional lands are located in the Kalahari Gemsbok National Park in South Africa. The Khoisan languages are remarkable for having click sounds – the | symbol is pronounced like the English interjection tsk! tsk! used to express pity or shame.The closest relative of N|u is !Xóõ (also called Ta’a and spoken by about 4,000 people) which has the most sounds of any language on earth: 74 consonants, 31 vowels, and four tones (voice pitches).

3. Ainu

The Ainu language is spoken by a small number of old people on the island of Hokkaido in the far north of Japan. They are the original inhabitants of Japan, but were not recognised as a minority group by the Japanese government until this year. The language has very complicated verbs that incorporate a whole sentence’s worth of meanings, and it is the vehicle of an extensive oral literature of folk stories and songs. Moves are underway to revive Ainu language and cultural practices.

4. Thao

Sun Moon Lake of central Taiwan is the home of the Thao language, now spoken by a handful of old people while the remainder of the community speaks Taiwanese Chinese (Minnan). Thao is an Austronesian language related to languages spoken in the Philippines, Indonesia and the Pacific, and represents one of the original communities of the Austronesians before they sailed south and east over 3,000 years ago.

5. Yuchi

Yuchi is spoken in Oklahoma, USA, by just five people all aged over 75. Yuchi is an isolate language (that is, it cannot be shown to be related to any other language spoken on earth). Their own name for themselves is Tsoyaha, meaning “Children of the Sun”. Yuchi nouns have 10 genders, indicated by word endings: six for Yuchi people (depending on kinship relations to the person speaking), one for non-Yuchis and animals, and three for inanimate objects (horizontal, vertical, and round). Efforts are now under way to document the language with sound and video recordings, and to revitalise it by teaching it to children.

6. Oro Win

The Oro Win live in western Rondonia State, Brazil, and were first contacted by outsiders in 1963 on the headwaters of the Pacaas Novos River. The group was almost exterminated after two attacks by outsiders and today numbers just 50 people, only five of whom still speak the language. Oro Win is one of only five languages known to make regular use of a sound that linguists call “a voiceless dental bilabially trilled affricate”. In rather plainer language, this means it’s produced with the tip of the tongue placed between the lips which are then vibrated (in a similar way to the brrr sound we make in English to signal that the weather is cold).

7. Kusunda

The Kusunda are a former group of hunter-gatherers from western Nepal who have intermarried with their settled neighbours. Until recently it was thought that the language was extinct but in 2004 scholars at Tribhuvan University in Kathmandu located eight people who still speak the language. Another isolate, with no connections to other languages.

8. Ter Sami

This is the easternmost of the Saami group of languages (formerly called Lapp, a derogatory term), located on the Kola Peninsula in Russia. It is spoken by just 10 elderly people among approximately 100 ethnic Ter Sami who all now speak Russian as their daily language. Ter Sami is related to Finnish and other Uralic languages spoken in Russia and Siberia, and distantly to Hungarian.

9. Guugu Yimidhirr

Guugu Yimidhirr is an Australian Aboriginal language spoken at Hopevale near Cooktown in northern Queensland by around 200 people. A wordlist was collected by Captain James Cook in 1770 and it has given English (and the rest of the world’s languages) the word kangaroo. Guugu Yimidhirr (like some other Aboriginal languages) is remarkable for having a special way of speaking to certain family members (like a man’s father-in-law or brother-in-law) in which everyday words are replaced by completely different special vocabulary. For example, instead of saying bama dhaday for “the man is going” you must say yambaal bali when speaking to these relatives as a mark of respect and politeness.

10. Ket

Ket is the last surviving member of a family of languages spoken along the Yenesei River in eastern Siberia. Today there are around 600 speakers but no children are learning it since parents prefer to speak to them in Russian. Ket is the only Siberian language with a tone system where the pitch of the voice can give what sound like identical words quite different meanings. (Much like Chinese or Yoruba). To add to the difficulty for any westerner wishing to learn it, it also has extremely complicated word structure and grammar.

See also our post “Book: One Thousand Languages: Living, Endangered, and Lost”

Book: Triangular Road / Interview with Paule Marshall: The language of life paves her ‘Road’

Found on Amazon.com and The News & Observer.com on 20 March 2009

Marshall, a second-generation American, has won a Guggenheim Fellowship and a MacArthur Foundation genius award and written five novels, including “Praisesong for the Widow” and “The Fisher King,” and two collections of short stories.

She will be reading from her new work at 7:30 tonight at Quail Ridge Books & Music in Raleigh, and at 7 p.m. Friday at the Regulator Bookshop in Durham.

Between stops on her tour, Marshall, who lives in Richmond, Va., took time to answer a few questions about her new book.

Q: How did the memoir come about?

This book is an adaptation of a lecture series delivered at Harvard University in 2005 on the theme of “Bodies of Water” — specific rivers, seas and oceans — and their profound impact on black history and culture throughout the Americas.

Q: How did America, Barbados and Africa shape you as a person and a writer?

There was first of all Brooklyn, where I was born, that was my dominant experience for quite a number of years. I was part of an immigrant movement mainly through Brooklyn and New York — a number of immigrants coming from the West Indies. They came working on the Panama Canal. At the same time, black Americans were coming from the deep South, moving North.

I came during that period of movement from those areas. I wanted to somehow suggest how we came together as a triangular road. Even though I am a born Brooklynite, there was a great curiosity on my part about who were my people. …

Three places formed my road — Brooklyn, Richmond, the Deep South and so on in America, the islands in the West Indies, then Africa.

Q: Some literary critics consider your “Brown Girl, Brownstones” the beginning of modern African-American writing for women. What do you think?

Books are open to all kinds of interpretation. I find it very flattering, in a way. I was simply trying to define and reflect on this world I found myself in.

I was curious about it as a young women growing up in an immigrant community. What fascinated me was how my family members functioned in this society as an American Brooklyn person?

Q: What is your legacy as a writer?

I am very pleased when young readers come across a book of mine — and that it’s been important to them, that I have spoken to them.

That’s especially been true of “Brown Girl, Brownstones.” I was just writing it to find myself as a writer. I was trying to capture some of the quality of the lives of both African-Americans and West Indians in Brooklyn — what they were doing in the language.

Q: Who were your writing influences?

There were a number of them, including a circle I call the mother poets around the kitchen table. What they did with language and their ability as storytellers amazed me. …

I had read Zora Neale Hurston , and what she did with Southern speak is akin to what I heard around the kitchen table, black people playing with the language, making it theirs.

I heard it and wondered at it, it was so vivid.

These were women that wanted a house of their own, a brownstone, and they did day work. When they left those day jobs, they needed to recover.

So they would meet at one of their homes, have some cocoa and tea around the kitchen table.

They returned home through language. They were restoring their identity. It was way of looking at the world.

What they were doing was taking a language imposed on them and finding a way of creating and devising a speech and intimacy that was their own. And it had a kind of lyricism to it [that] I tried to capture.

Bridgette A. Lacy is a freelance writer in Raleigh.

Book: Something Torn and New – An African Renaissance by Ngugi wa Thiong’o

Ngugi wa Thiong'o, Nation Books, 2009

Ngugi wa Thiong'o, 2009

New publication found on Amazon.com, published 23 February 2009

Paperback: 224 pages
Publisher: Basic Civitas Books
Language: English
ISBN-10: 0465009468
ISBN-13: 978-0465009466
In-Print Editions: Kindle Edition (Kindle Book)

Back cover:

Over centuries of contact with the West, Africa has suffered the deprivations of slavery, colonization, and globalization. An integral part of this tragic encounter has been Europhonism: the replacement of native names and language systems with European ones. Language is a communal memory bank. In losing its native languages, Africa has lost its social memory — its very identity. Acclaimed novelist and critic Ngugi wa Thiong’o traces the arc of Africa’s fragmentation and restoration amidst the global history of colonialism and modernity. Seeking a revitalization of Africa, Ngugi argues that a renaissance of African languages is a necessary step in the restoration of African wholeness. Wide-ranging, erudite, and hopeful, Something Torn and New is Ngugi’s cri de coeur to save Africa’s cultural identity in the modern world.

“The scourge of African dictators and warlords.” – Vanity Fair

“A writer whose output feels essential for those hoping to understand contemporary Africa.” – San Diego Union-Tribune

Ngugi wa Thiong’o, currently Distinguished Professor of English and Comparative Literature and Director of the International Center for Writing and Translation at the University of California, Irvine, was born in Kenya in 1938. After penning Petals of Blood in 1977, a novel sharply critical of life in neo-colonial Kenya, he was arrested and imprisoned without charge for a year. Since his release he has taught English and African literature at numerous universities and written prolifically. Is most recent book is Wizard of the Crow. He lives in Irvine, California.

What Amazon say:

Product Description

Novelist Ngugi wa Thiong’o has been a force in African literature for decades: Since the 1970s, when he gave up the English language to commit himself to writing in African languages, his foremost concern has been the critical importance of language to culture. In Something Torn and New, Ngugi explores Africa’s historical, economic, and cultural fragmentation by slavery, colonialism, and globalization. Throughout this tragic history, a constant and irrepressible force was Europhonism: the replacement of native names, languages, and identities with European ones. The result was the dismemberment of African memory.Seeking to remember language in order to revitalize it, Ngugi’s quest is for wholeness. Wide-ranging, erudite, and hopeful, Something Torn and New is a cri de coeur to save Africa’s cultural future.

News: State must work to save our languages

Reader letter found on The Times.co.za published 15 March 2009

Most of us do not buy and read books written in our own languages, — Solani Ngobeni, Arcadia, Pretoria

’According to the Publishers’ Association of South Africa’s 2007 industry survey, the sale of books written in Afrikaans is more than double that of other African languages combined.

Those who can read and write Afrikaans are actually doing so without being implored. So what are we to make of Mamphela Ramphele’s call for us to take up the challenge in “Here, mother tongue clashes with her mother’s tongue” (March 8 ) and rescue African languages from their impending demise?

Afrikaners did something positive about their language when they were in power.

Not only did they make sure that it was an official language, but they made sure that it became a language of power, of education and of commerce.

Of course, this was done through bullets and sjamboks.

The same argument can be advanced for the dominance of English today — that the physical violence of the battlefield was followed by the psychological violence of the classroom — teaching us in the language of conquest.

But, while Afrikaners were able to coerce us to learn their language while they were in power, the same can’t be said about us now that we are in power.

The majority of students at the University of Venda are Venda speaking, but the medium of instruction is English.

Why is this the case?

As Ramphele poignantly pointed out, it’s because, unlike English and Afrikaans, African languages have not been developed as languages of political discourse, education or commerce.

Given that we are now in power, can we use this leverage to develop African languages without unleashing violence on other language groups?

I think that in this election season an opportunity has been lost since, in most instances, the electioneering is conducted in English.

Aren’t our political belligerents excluding the majority through the fact that they are communicating their messages in English?

Furthermore, the Publishers’ Association report clearly illustrates that the majority of books published in African languages are to all intents and purposes school books, of which the Department of Education is the largest purchaser.

There is very little trade or general book publishing in African languages.

Given that the Publishers’ Association survey shows that there is very little market for books in African languages beyond the school, how do publishers publish for this market and still survive ?

Are we willing to be blunt with ourselves and concede that most of us do not buy and read books written in our own languages, despite our recognition that African language publishing is facing serious challenges?

Even better, can we read in African languages or can we just speak in these languages?

# Given that we don’t read or write in our languages, the market for African language publishing will for the foreseeable future be confined to the school market.

# This particular engagement about African languages has been published in a national weekly that is published in English and we are writing in English. How do we transcend the myriad challenges that face the usage of African languages?

The government can try by creating incentives for speaking certain languages.

After all, the majority of those who can read and write do so in English and Afrikaans, perhaps not so much because they equate the usage of both languages with sophistication, but more for general practicality.

I think that what needs further deliberation is how Afrikaans became an official language in such a short space of time.

It’s because there was a political will behind it.

Not only did the National Party introduce it as a medium of instruction in schools, it made sure that one’s attainment of or proficiency in the language was rewarded.

Once you could pronounce yourself in Afrikaans, you could access work and educational opportunities.

Today Afrikaans is reaping the benefits.

Music, theatre and literature in Afrikaans are thriving.

There is no doubt that — as much as we are not prepared to concede this — there is going to be minimal, if any , reading and writing in any of the official African languages until there is an incentive to do so.

But for those languages to receive recognition there is the need for a concerted effort on the part of the powers that be to promote them and make sure the majority read and write in these languages.

Since history is replete with stories of death and destruction when one group tries to coerce another to learn its language, we would need to take cognisance of this to avoid dominant groups subjecting minorities to the dominance of their languages. — Solani Ngobeni, Arcadia, Pretoria

Follow

Get every new post delivered to your Inbox.