Language Thoughts
Friday, December 4, 2015
More on Changes in the Choctaw Language
While working on the Choctaw language, I encountered an interesting phenomenon: There are two forms for the possessive for body parts. One form, the sa form is the most prevalent, and it indicates a kind of intrinsic possession. Another form that is used by some speakers is the am form. This kind of possession is used with things that are owned and are separate from the person. You would use this second form for a car--a- ka. I am wondering if the am form is an older form whose usage has begun to die out.
These two uses bring to mind differences in spiritual beliefs. In Christianity, body and soul are considered somewhat inseparable while the body is living. I think that is the basis for the belief in the resurrection of the body. In examining the language, it appears that the belief is that people are primarily bodies that have something called a soul. This contrasts with traditional pre-Christian beliefs of some American Indian groups that each of us is the spirit, and the spirit has the body. And, of course, other religions, perhaps most notably Buddhism, recognize the each person is a spirit that can be freed from the bounds of a body without the body dying.
There are two words in Choctaw for spirit, one of which is connected more with the body and the other usually referring to spirits that roam without bodies. Since Choctaws have been Christianized for hundreds of years, it is difficult to reconstruct those earlier beliefs, but it appears that these two systems represent a language change that also represents a change in thinking among many Choctaw speakers.
These two uses bring to mind differences in spiritual beliefs. In Christianity, body and soul are considered somewhat inseparable while the body is living. I think that is the basis for the belief in the resurrection of the body. In examining the language, it appears that the belief is that people are primarily bodies that have something called a soul. This contrasts with traditional pre-Christian beliefs of some American Indian groups that each of us is the spirit, and the spirit has the body. And, of course, other religions, perhaps most notably Buddhism, recognize the each person is a spirit that can be freed from the bounds of a body without the body dying.
There are two words in Choctaw for spirit, one of which is connected more with the body and the other usually referring to spirits that roam without bodies. Since Choctaws have been Christianized for hundreds of years, it is difficult to reconstruct those earlier beliefs, but it appears that these two systems represent a language change that also represents a change in thinking among many Choctaw speakers.
Sunday, November 15, 2015
Language Change and Metaphors in the Choctaw Language
Language Change
and Metaphors in the Choctaw Language
There are three
recent historical events that have affected change in the Choctaw language:
contact with Europeans and particularly American missionaries in the early
1800’s, removal of the Choctaw from their ancestral homeland in the 1830’s, and
the loss of physical sovereignty as the result of the Dawes Act and subsequent
statehood for the former “Indian Territory”.
First contact
with Europeans occurred when DeSoto and his merry band strolled through
Southeast U.S. Two words were borrowed from the Spanish, wak (cattle/cow) from
vaca and katos (cat) from gatos. During the U.S. colonial period, the Choctaw
and other Southeastern Nations were courted by many European nations, and the
word shupo (hat) was borrowed from the French. Europeans brought new
animals that needed new names. Sheep became chukfi ulhpoa
(foraging rabbit), goats became issi kosoma (smelly deer), horses became issuba
(like a deer), and mules are issuba haksobish falaia (long eared horses).The
advent of conversions to Christianity caused the creation of many new words.
Some words are transliterations of the English words, such as Kilaist (Christ) or Chihowa (Jehovah). Other
new words include ubai anumpuli chukka (the house of the
word from heaven) for church and holisso aiithana (the place of learning from
books) for school.
Removal split
the Mississippi Choctaw into two groups with about 2/3 removing to what is now
Oklahoma (then, it was outside the formal boundaries of the U.S.). The removed Choctaw
formed themselves into a republic, establishing its own schools. This would
have been a strong period for the Choctaw because they achieved 80% literacy in
the Choctaw language during this time. There were newspapers, parts of the
Bible, textbooks, official documents, poetry, and personal letters written in
Choctaw during this time. In the meantime, the Mississippi Choctaw sunk into
poverty as sharecroppers and without the benefit of any literacy. While still
mutually intelligible, there are noticeable differences between Mississippi
Choctaw and Oklahoma Choctaw.
Literacy ended
in Choctaw when the nation status of the Choctaw was terminated through
legislation and U.S. policy changes toward American Indians. Choctaw children
then were schooled in English. This change in the language of education may
have affected the language in other ways. For one, most modern Choctaw speakers
are unable to read and understand the Choctaw of the 19th century.
For example, the early name for Saturday was nitak hollo nakfish, the little
brother of the holy day (Sunday). Today that is Satiti, a transliteration of
Saturday. Bed has changed from topa to anusi (place for sleeping). The word
hullo, which is related to holitopa (holy), and originally meant “reverence for
something holy,” has been extended to express feelings for other people. This
extension from one realm to another represents a metaphor.
The universality
of metaphors as a way to create new meanings for old words is well represented
in Choctaw. Essentially, Choctaws make metaphors in the same manner as speakers
of other languages. For example, they use simile, issuba (issi holba/like a
deer) and personification, nipi balit (balilit) kania (the meat ran away—said
when a piece of meat falls on the floor), and oklhili nukshoblit pisa, they
want to frighten the darkness.
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