La Tz Aw Ch

Extending the tradition of this series, which has become a standard reference work in language acquisition, this volume contains chapters on seven more languages, including a section on ergative languages. Languages in this volume include: Georgian; Greenlandic; K'iche Mayan; Warlpiri; Mandarin; Scandinavian and Sesotho.

Maya hieroglyphic writing may seem impossibly opaque to beginning students, but scholar Scott A. J. Johnson presents it as a regular and comprehensible system in this engaging, easy-to-follow textbook. The only comprehensive introduction designed specifically for those new to the study, Translating Maya Hieroglyphs uses a hands-on approach to teach learners the current state of Maya epigraphy. Johnson shows readers step by step how to translate ancient Maya glyphs. He begins by describing how to break down a Mayan text into individual glyphs in the correct reading order, and then explains the different types of glyphs and how they function in the script. Finally, he shows how to systematically convert a Mayan inscription into modern English. Not simply a reference volume, Translating Maya Hieroglyphs is pedagogically arranged so that it functions as an introductory foreign-language textbook. Chapters cover key topics, including spelling, dates and numbers, basic grammar, and verbs. Formal linguistic information is accessibly explained, while worksheets and exercises complement and reinforce the material covered in the text. Glyph blocks and phrases drawn from actual monuments illustrate the variety and scribal virtuosity of Maya writing. The Maya writing system has not been fully deciphered. Throughout the text, Johnson outlines and explains the outstanding disputes among Mayanists. At the end of each chapter, he offers sources for further reading. Helpful appendices provide quick reference to vocabulary, glyph meanings, and calendrical data for students undertaking a translation. The study of Maya glyphs has long been an arcane subject known only to a few specialists. This book will change that. Taking advantage of the great strides scholars have made in deciphering hieroglyphs in the past four decades, Translating Maya Hieroglyphs brings this knowledge to a broader audience, including archaeologists and budding epigraphers.

Kaqchikel is one of approximately thirty Mayan languages spoken in Belize, Guatemala, Mexico, and, increasingly, the United States. Of the twenty-two Mayan languages spoken in Guatemala, Kaqchikel is one of the four "mayoritarios," those with the largest number of speakers. About half a million people living in the central highlands between Guatemala City and Lake Atitlán speak Kaqchikel. And because native Kaqchikel speakers are prominent in the field of Mayan linguistics, as well as in Mayan cultural activism generally, Kaqchikel has been adopted as a Mayan lingua franca in some circles. This innovative language-learning guide is designed to help students, scholars, and professionals in many fields who work with Kaqchikel speakers, in both Guatemala and the United States, quickly develop basic communication skills. The book will familiarize learners with the words, phrases, and structures used in daily communications, presented in as natural a way as possible, and in a logical sequence. Six chapters introduce the language in context (greetings, the classroom, people, the family, food, and life) followed by exercises and short essays on aspects of Kaqchikel life. A grammar summary provides in-depth linguistic analysis of Kaqchikel, and a glossary supports vocabulary learning from both Kaqchikel to English and English to Kaqchikel. These resources, along with sound files and other media on the Internet at ekaq.stonecenter.tulane.edu, will allow learners to develop proficiency in all five major language skills—listening comprehension, speaking, reading, writing, and sociocultural understanding.

The view that questions are 'requests for missing information' is too simple when language use is considered. Formally, utterances are questions when they are syntactically marked as such, or by prosodic marking. Functionally, questions request that certain information is made available in the next conversational turn. But functional and formal questionhood are independent: what is formally a question can be functionally something else, for instance, a statement, a complaint or a request. Conversely, what is functionally a question is often expressed as a statement. Also, verbal signals such as eye-gaze, head-nods or even practical actions can serve information-seeking functions that are very similar to the function of linguistic questions. With original cross-cultural and multidisciplinary contributions from linguists, anthropologists, psychologists and conversation analysts, this book asks what questions do and how a question can shape the answer it evokes.

By 1,800 years ago, speakers of proto-Ch’olan, the ancestor of three present-day Maya languages, had developed a calendar of eighteen twenty-day months plus a set of five days for a total of 365 days. This original Maya calendar, used extensively during the Classic period (200–900 CE), recorded in hieroglyphic inscriptions the dates of dynastic and cosmological importance. Over time, and especially after the Mayas’ contact with Europeans, the month names that had originated with these inscriptions developed into fourteen distinct traditions, each connected to a different ethnic group. Today, the glyphs encompass 250 standard forms, variants, and alternates, with about 570 meanings among all the cognates, synonyms, and homonyms. In The Maya Calendar, Weldon Lamb collects, defines, and correlates the month names in every recorded Maya calendrical tradition from the first hieroglyphic inscriptions to the present—an undertaking critical to unlocking and understanding the iconography and cosmology of the ancient Maya world. Mining data from astronomy, ethnography, linguistics, and epigraphy, and working from early and modern dictionaries of the Maya languages, Lamb pieces together accurate definitions of the month names in order to compare them across time and tradition. His exhaustive process reveals unsuspected parallels. Three-fourths of the month names, he shows, still derive from those of the original hieroglyphic inscriptions. Lamb also traces the relationship between month names as cognates, synonyms, or homonyms, and then reconstructs each name’s history of development, connecting the Maya month names in several calendars to ancient texts and archaeological finds. In this landmark study, Lamb’s investigations afford new insight into the agricultural, astronomical, ritual, and even political motivations behind names and dates in the Maya calendar. A history of descent and diffusion, of unexpected connectedness and longevity, The Maya Calendar offers readers a deep understanding of a foundational aspect of Maya culture.

The Rabinal Achi, one of the most remarkable works of Mayan literature, dates back to the 1400s. The drama is set in the Guatemalan highlands in the second half of the fifteenth century. In an exemplary trial that takes place in Kajyub, the capital of the Rabinaleb at that time, a captured enemy warrior (Quiché Achi) appears before the royal court. A series of combative dialogues pits the offending warrior against the local warrior (Rabinal Achi) and the king (Job Toj), reconstructing the deeds of those involved and retracing the antagonistic history of these two Mayan groups, the Quiché and the Rabinaleb. Alain Breton approaches the text from an anthropological and ethnographical perspective, demonstrating that this indigenous text reenacts pre-Columbian historic paradigms. Breton translated into French an entirely new transcription of the original text, and Teresa Lavender Fagan and Robert Schneider translated the text into English. Both the transcription and the translation are accompanied by detailed commentary and a glossary.