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Ka'apor Sign Language

From Wikipedia, the free encyclopedia

Ka'apor Sign Language
Urubu(–Ka'apor) Sign Language
Native toBrazil
RegionMaranhão
EthnicityKa'apor
Native speakers
unknown: 7 monolingual deaf cited (1968)[1]
about 500 hearing signers
Language codes
ISO 639-3uks
Glottologurub1243
ELPUrubú-Kaapor Sign Language

Ka'apor Sign Language (also known as Urubu Sign Language or Urubu–Ka'apor Sign Language, although these are pejorative;[2] Portuguese: Língua de sinais caapor brasileira) is a village sign language used by the small community of Ka'apor people in the Brazilian state of Maranhão. Linguist Jim Kakumasu observed in 1968 that the number of deaf people in the community was 7 out of a population of about 500.[3][4] This relatively high ratio of deafness (1 in 75) led to both hearing and deaf members of the community using the language, and most hearing children grow up bilingual in the spoken and signed languages. The current state of the language is unknown. Other Indigenous tribes in the region have also been reported to use sign languages, and to communicate between themselves using sign language pidgins.[citation needed]

Notable features of Ka'apor Sign Language are its object–subject–verb word order, and its locating of the past in front of the signer and the future behind, in contrast to sign languages of European origin, including American Sign Language, Auslan and New Zealand Sign Language. This may represent a world view of the past as something visible, and the future as unknowable.[5]

Kakumasu noted several features which sign language linguists today recognise as common to other sign languages, such as the use of name signs. Conditional and imperative grammatical moods are marked by non-manual features such as a widening of the eyes and tensing of facial muscles. Questions are marked with a question sign either before or after the clause, described as "a motion of the index finger towards the referent (addressee) with a slight wrist twist."

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Transcription

It's March the 17th in A.D. 73. We're visiting ancient Rome to watch the Liberalia, an annual festival that celebrates the liberty of Rome's citizens. We're looking in at a 17-year-old named Lucius Popidius Secundus. He's not from a poor family, but he lives in the region known as the Subura, a poorer neighborhood in Rome, yet close to the center of the city. The tenants of these apartments are crammed in, which poses considerable risk. Fires are frequent and the smell of ash and smoke in the morning is not uncommon. Lucius, who awoke at dawn, has family duties to perform today. His 15-year-old brother is coming of age. Half the children in ancient Rome die before they reach adulthood, so this is a particularly important milestone. Lucius watches his brother stand in his new toga before the household shrine with its protective deities as he places his bulla, a protective amulet, in the shrine with a prayer of thanks. The bulla had worked. It had protected him. Unlike many others, he had survived to become an adult. At 17, Lucius has almost completed his education. He has learned to speak well, make public speeches, and how to read and write both Latin and Greek. His father has taught him the types of things you can't learn in the classroom: how to run, how to swim, and how to fight. Lucius could choose, at 17, to become a military tribune and command soldiers on the edge of the Empire. But in other ways, Lucius is still a child. He's not trusted to arrange business deals. His father will take care of that until he is 25. And Dad will arrange Lucius' marriage to a girl 10 years younger. His dad has his eye on a family with a 7-year-old daughter. Back to the Liberalia. As Lucius leaves with his family, the shops are open as the population goes about its business. The streets are full of itinerant traders selling trinkets and people bustling from place to place. Large wagons are not allowed in the city until after the ninth hour but the streets are still crowded. Fathers and uncles take the kids to the Forum Augustus to see statues of Rome's famous warriors like Anaeus, who led Rome's ancestors, the Trojans, to Italy. And Romulus, Rome's founder. And all the great generals of the Republic from more than 100 years earlier. Lovingly, we can imagine fathers and guardians with their now adult childen remembering stories of Rome's glory and re-telling the good deeds and sayings of the great men of the past: lessons on how to live well, and to overcome the follies of youth. There is a sense of history in this place, relevant to their present. Romans made an empire without end in time and space. Rome was destined to be eternal through warfare. Wars were a fact of life, even in A.D. 73. There are campaigns in the north of England and into Scotland, to the north of the River Danube into Romania, and on the frontier between Syria and Iraq to the east. It's now the eighth hour -- time to head for the baths. Lucius and his family head up the Via Lata, the wide street, to the Campus Martius, and the enormous Baths of Agrippa. The family members leave the clients and freedman outside, and enter the baths with their peer group. Baths would change from dark, steamy rooms to light ones. The Romans had perfected window glass. Everyone moves from the cold room to the tepid room and to the very hot room. More than an hour later, the bathers leave massaged, oiled, and have been scraped down with a strigil to remove the remaining dirt. At the ninth hour, seven hours after they left home, the men return for a celebratory dinner. Dinner is an intimate affair, with nine people reclining around the low table. Slaves attend to their every need if the diners, through gestures, demand more food and wine. As the day closes, we can hear the rumble of wagons outside. The clients and freedmen, with a meal of robust -- if inferior -- food inside them, shuffle off to the now tepid baths before returning to their apartment blocks. Back at Lucius' house, the drinking continues into the night. Lucius and his stepbrother don't look too well. A slave stands by in case either of them needs to vomit. With hindsight, we know Lucius' future. In 20 years' time, the Emperor Vespasian's youngest son, Domitian, as emperor, will enact a reign of terror. Will Lucius survive?

See also

References

  1. ^ Ka'apor Sign Language at Ethnologue (19th ed., 2016) Closed access icon
  2. ^ Ethnologue 2016
  3. ^ Kakumasu, Jim (1968). "Urubu Sign Language". International Journal of American Linguistics. 34 (4): 275–281. doi:10.1086/465027. JSTOR 1264201. S2CID 144992757.
  4. ^ Kakumasu, Jim (1978). "Urubu Sign Language [reprint]" (PDF). In Umiker-Sebeok, D.; Sebeok, Thomas A. (eds.). Aboriginal Sign Languages of the Americas and Australia. New York: Plenum Press. pp. 247–253. ISBN 978-0306310812.
  5. ^ Kyle, J.G.; Woll, Bencie (1985). Sign language: the study of Deaf people and their language. Cambridge UK: Cambridge University Press.

Further reading

  • Ferreiro-Brito, L.(1983). A Comparative Study of Signs for Time and Space in São Paulo and Urubu-Kaapor Sign Language, in W. Stokoe & V. Volterra (eds.), SLPR' 83. Proceedings of the 3rd. International Symposium on Sign Language Research, Rome, June 22–26, 1983, Rome & SiverSpring: CNR & Linstok Press.


This page was last edited on 19 May 2024, at 06:38
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