By Anna Idström, Elisabeth Piirainen, Tiber F.M. Falzett
While the final speaker of a language dies, s/he takes to oblivion the thoughts, institutions and the wealthy imagery this language group has as soon as lived through. The cultural history encoded in traditional linguistic metaphors, passed down via generations, may be misplaced perpetually. This quantity contains fifteen articles approximately metaphors in endangered languages, from Peru to Alaska, from India to Ghana.
The empirical facts display that the assumptions of latest cognitive linguistic conception approximately “universal” metaphors and the underlying cognitive approaches are nonetheless faraway from believable, because tradition performs an immense position within the formation of metaphors. in addition, that thought has been in response to wisdom of metaphors in a few general languages. Indigenous and different minority languages, specially generally orally used ones, were left out completely.
Besides researchers and scholars in linguistics, in particular in metaphor and figurative language conception, this compilation presents nutrients for suggestion for students in huge fields of cultural reports, starting from anthropology and ethnology to folkloristics and philosophy.
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Example text
Our language is very literal” (52) a. b. c. d. sinié (< sini yé) sįnik’éch’a ????nihi�á �enilé (< �eni �ilé) ‘(it’s) in my mind’ ‘(it’s) away from my mind’ ‘my mind is in the wild’ ‘3sg is not minded’ ‘I’m happy/glad/pleased’ ‘I’m disappointed’ ‘I’m lonesome’13 ‘s/he’s naughty/silly’ (53) a. b. c. d. e. ch’a nįdhen bech’a nesthen behéł nesthen beka nesthen tsąba ghą nįdhen ‘3sg thinks away’ ‘I think away from 3sg’ ‘I think with 3sg’ ‘I think for 3sg’ ‘3sg thinks about money’ ‘s/he’s stubborn’ ‘I disagree with him/her’ ‘I agree with him/her’ ‘I want him/her/it’ ‘s/he is miserly’ (54) a.
Sedzídithé eyá ‘my lungs hurt’ c. sedząghe eyá ‘my chest hurts’ d. sebie eyá ‘my stomach insides hurt’ e. setthí eyá ‘my head hurts’ f. sedheri eyá ‘my liver hurts’ g. bedzie hį�ą ‘3sg heart stopped’ ‘I have pneumonia’ ‘I have tuberculosis’ ‘I have bronchitis’ ‘I’ve got diarrhea’ ‘I’ve got a headache’ ‘I have cirrhosis’ ‘s/he had a heart attack’** 11. For example, -dak is not used with dogs (the same verb stem associated with human eating is used instead) and it can be used figuratively with humans.
Others translate a specific behavior into a general condition. e. e. being deaf). Notably, the same verb stem, -t’į, is used for ‘seeing’ and ‘hearing’. This stem is usually glossed as intransitive ‘see’, but perhaps it would be better to gloss it more generally as ‘perceive’. The predications for seeing and not seeing in (45a–b) and (46a) as well as the counterpart predications for hearing and not hearing in (45c–d) and (46b) all contain morphemes that appear to be incorporated body parts – na(ghe)‘eye’ and dzi(ye)- ‘ear’ – not an uncommon verb formation strategy in Athapaskan (cf.