By Garrick Mallery (auth.), D. Jean Umiker-Sebeok, Thomas A. Sebeok (eds.)
1. THE SEMIOTIC personality OF ABORIGINAL signal LANGUAGES In our tradition, language, specifically in its spoken manifestation, is the a lot vaunted hallmark of humanity, the diagnostic trait of guy that has made attainable the construction of a civilization unknown to the other terrestrial organism. via our inheritance of a /aculte du langage, tradition is in a feeling bred inta guy. And but, language is considered as a strength wh ich can damage us via its capability for objectification and class. in accordance with renowned mythology, the naming of the animals of Eden, whereas giving Adam and Eve a undeniable energy over nature, additionally destroyed the prelinguistic concord among them and the remainder of the wildlife and contributed to their eventual expulsion from paradise. Later, the post-Babel improvement of numerous language households remoted guy from guy as weIl as from nature (Steiner 1975). Language, in different phrases, because the critical strength animating human tradition, is either our salvation and damnation. Our consistent battle with phrases (Shands 1971) is waged on either inner and exterior battlegrounds. This culturally made up our minds ambivalence towards language is very appar ent after we stumble upon people or hominoid animals who, for one cause or one other, needs to depend on gestural varieties of communication.
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Extra info for Aboriginal Sign Languages of The Americas and Australia: Volume 1; North America Classic Comparative Perspectives
In fact, individuaJs of thos6 American tribes specially instanced in these reports as unable to converse without gesture, often, in their domestic abandon, wrnp them8elves up in robes or blankets with only breatlting holes before the nose, so that no part of the body is seen, and chatter away for hours, telling long etories. If in daylight they thus voluntarily deprive themselves of the possibility of making signs, it is eIear that tbeir preference for talks around the fire at night is explicable by very natural reasons without the one attributed.
3. e palpitation. ) The Sioux use the same sign without closing the fingers to represent a heart. (McCltesney. ) The French deaf-mutes, besides beating the heart, add a nervous backward shrinking with both hands. Our deaf-mutes omit the beating of the heart, except for excessiye terror. 4. ime drawing the index back (Wied), as if impossible to keep the man to the front. 5. May be signified by making the sign for a squaw, if the one in fear be a man or boy. ) 6. Cross the arms ovar the breast, fists closed, bow the head over the crossed arms, but turn it a littIe to the left.
13. Similar notes from Very Hev. EDWARD JACKER, Pointe St. Ignace, Mich, l'especting the Ojibwa. 14. A special list from Rev. J OWEN DORSEY, missionary at Omaha Agency, Nebraslm, from observations lately made among the Ponkas and Omahas. 22 GARRICK MALLERY 15. A letter from J. W. , Indian superintendent, Brltish Columbia, relating to his observatious among the Kutine and others. 16. A special list from Dr. CUARLES E. :M:CCEIESNEY, Acting Assistant Surgeon United States Army,of signs collected amongthe Dakotas (Sioux) near Fort Bennett, Dakota, during the present winter.
Aboriginal Sign Languages of The Americas and Australia: Volume 1; North America Classic Comparative Perspectives by Garrick Mallery (auth.), D. Jean Umiker-Sebeok, Thomas A. Sebeok (eds.)