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"Nevins, M. Eleanor"
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Lessons from Fort Apache
This incisive ethnographic analysis of indigenous language documentation, maintenance, and revitalization focuses on linguistic heritage issues on the Native American reservation at Fort Apache and explores the broader social, political and religious influences on changing language practices in indigenous communities.Offers a focused ethnographic analysis of an indigenous community that also explores global issues of language endangerment and maintenance and their socio-historical contextsAddresses the complexities and conflicts in language documentation and revitalization programs, and how they articulate with localized discourse genres, education practices, religious beliefs, and politicsExamines differing evaluations of language loss, and maintenance, among members of affected communities, and their creative responses to challenges posed by encompassing socio-cultural regimes, including university accredited language expertsProvides an ethnographic analysis of speech in indigenous communities that moves beyond narrowly conceived language documentation to consider changing linguistic and social identities
eBook
World-making stories : Maidu language and community renewal on a shared California landscape
\"World-Making Stories is a collection of Maidu creation stories that will help readers appreciate California's rich cultural tapestry. At the beginning of the twentieth century, renowned storyteller Hanc'ibyjim (Tom Young) performed Maidu and Atsugewi stories for anthropologist Ronald B. Dixon, who published these stories in 1912. The resulting Maidu Texts presented the stories in numbered block texts that, while serving as a source of linguistic decoding, also reflect the state of anthropological linguistics of the era by not conveying a sense of rhetorical or poetic composition. Sixty years later, noted linguist William Shipley engaged the texts as oral literature and composed a free verse literary translation, which he paired with the artwork of Daniel Stolpe and published in a limited-edition four-volume set that circulated primarily to libraries and private collectors. Here M. Eleanor Nevins and the Weje-ebis (Keep Speaking) Jamani Maidu Language Revitalization Project team illuminate these important tales in a new way by restoring Maidu elements omitted by William Shipley and by bending the translation to more closely correspond in poetic form to the Maidu original. The beautifully told stories by Hanc'ibyjim are accompanied by Stolpe's intricate illustrations and by personal and pedagogical essays from scholars and Maidu leaders working to revitalize the language. The resulting World-Making Stories is a necessity for language revitalization programs and an excellent model of indigenous community-university collaboration\"--from the publisher's website.
Book
“Grow with That, Walk with That”: Hymes, Dialogicality, and Text Collections
This article elaborates upon Dell Hymes's contributions to dialogic anthropology by comparing two accounts of Apache lives, one spoken by Lawrence Mithlo to Harry Hoijer and published in a 1938 text collection, and another spoken by Eva Lupe to the author in 1996. First, I show that neither account is cast by its speaker as neutral information; rather, both are extensions of an oratorical genre labeled bá'hadziih, through which the speaker presents a group with which she identifies to an audience that includes those figured as other. Through bá'hadziih the speaker attempts to transform the relationship between her own group and the addressed others by first invoking what she anticipates to be the image held of her group from the other's point of view and then posing terms for its transformation. I show that a parallel strategy is also evident in a short creation narrative performed by Mithlo for Hoijer. I show that the ethnological framework within which Hoijer casts Mithlo's performances interposes a colonial lens that misrecognizes, with unintended irony, what Mithlo frames as misunderstandings on the part of White people as straightforward statements of fact. By contrast, considerations of genre and addressivity introduced via Hymes's ethnography of communication and ethnopoetics enable a latter-day recognition of the terms of mediation utilized by persons like Mithlo and Lupe to address researchers in ethnographic dialogues. A commentary to this essay by Richard Bauman appears later in this special issue.
Journal Article
World-Making Stories
Published through theRecovering Languages and Literacies of the Americas initiative, supported by the Andrew W. Mellon Foundation
World-Making Storiesis a collection of Maidu creation stories that will help readers appreciate California's rich cultural tapestry. At the beginning of the twentieth century, renowned storyteller Hanc'ibyjim (Tom Young) performed Maidu and Atsugewi stories for anthropologist Ronald B. Dixon, who published these stories in 1912. The resultingMaidu Textspresented the stories in numbered block texts that, while serving as a source of linguistic decoding, also reflect the state of anthropological linguistics of the era by not conveying a sense of rhetorical or poetic composition. Sixty years later, noted linguist William Shipley engaged the texts as oral literature and composed a free verse literary translation, which he paired with the artwork of Daniel Stolpe and published in a limited-edition four-volume set that circulated primarily to libraries and private collectors.Here M. Eleanor Nevins and the Weje-ebis (Keep Speaking) Jamani Maidu Language Revitalization Project team illuminate these important tales in a new way by restoring Maidu elements omitted by William Shipley and by bending the translation to more closely correspond in poetic form to the Maidu original. The beautifully told stories by Hanc'ibyjim are accompanied by Stolpe's intricate illustrations and by personal and pedagogical essays from scholars and Maidu leaders working to revitalize the language. The resultingWorld-Making Storiesis a necessity for language revitalization programs and an excellent model of indigenous community-university collaboration.
eBook
“They live in Lonesome Dove”: Media and contemporary Western Apache place-naming practices
This article treats a place-naming genre among residents of the White Mountain Apache reservation in which people use English-language mass media discourse to name newly constructed neighborhoods on the reservation, usually with humorous effect. It is argued that these names do not represent simple assimilation to mainstream discursive norms. Instead, they represent the deployment of media discourse according to locally defined speech genres and language ideology to comment on social changes brought about by the new housing developments. As a strategy for engaging with the dominant society, these names are acts of community self-definition that confound mainstream expectations for place names generally, and for Native American place names in particular. They celebrate participation in media discourse, but in terms that privilege reservation insiders. Use of these names constitutes the reservation as an interpretive community in which participation is defined not along nationalistic models of citizenship, but in terms of locally established idioms of sociality.I gratefully acknowledge financial support for this research provided by the Wenner Gren Foundation for Anthropological Research, the Phillips Fund for Native American Research of the American Philosophical Society, and the Jacobs Research Fund of the Whatcom Museum. I thank Eva Lupe, Everett Lupe, Leo Cruz, Cline Griggs, Arlene Lupe, Annette Tenejieth, Gary Lupe, and John Welsh for helping me understand the meaning and use of the names. Particular thanks are due to Barbara Johnstone and two anonymous reviewers for Language in Society for suggesting revisions that substantially improved the argument of this article and its articulation with other work in linguistic anthropology. Earlier versions of this article were presented in a session organized by David Samuels at the 2002 annual meeting of the American Anthropological Association, to the anthropology departments at Hamilton College and the University of Nevada, Reno; and to the University of Virginia Linguistic Anthropology Seminar. I am grateful for the critical contributions of Dell Hymes, Thomas J. Nevins, David Samuels, Margaret Field, Allexandra Jaffe, Ellen Contini-Morava, Eve Danziger, Phillip Greenfeld, Bonnie Urciuoli, and Charles Kaut. Any shortcomings, of course, are my own.
Journal Article
Learning to Listen: Confronting Two Meanings of Language Loss in the Contemporary White Mountain Apache Speech Community
This article describes a controversy that emerged around a language maintenance program with which the author was involved on the White Mountain Apache Reservation in Arizona. It argues that the controversy had its source in conflicts between two language ideologies, each informing a different pedagogical model within the local speech community. One had its locus in the educational institutions, and the other was more broadly dispersed throughout families and homes, extending to other contexts of everyday life in which Apache standards of communicative competence set the tone for interactions. The article argues that language education programs were perceived by some as threatening to replace Apache pedagogical practices and to undermine relations of authority between younger and older Apache generations. It concludes that language maintenance cannot be narrowly construed as such, but must take into account local meanings of the problems of language loss and survival in the formulation of solutions.
Journal Article
He Became an Eagle (Western Apache)
“He Became an Eagle” is a story about desire, transformation, journeys between worlds, marriage, separation, and loss. It is set among the Western Apache people “in the old days,” when people lived in mobile village encampments across the mountains of Arizona and New Mexico. Apache marriage conventions required that husband and wife come from distantly related clans, each associated conceptually and sometimes physically with different places on the landscape. In this context marriage often involved spanning geographic as well as conceptual distance between the families of husband and wife. No doubt this story speaks to some aspects of that experience.
Book Chapter