asakiyume: (yaksa)
"We thought that the jambato toad was gone forever until one morning in Angamarca, Ecuador, a boy found one in the grass by his house."

This beautiful song by the group (family, actually) Jacana Jacana is about Atelopus ignescens, a little black toad with a golden belly: he carries his own sunshine with him. It was believed that this toad went extinct in the 1980s, until 2016, when, as the quote says, a boy discovered one by his house.

Near the end of the song, the chorus is sung in Kichwa (Quechua), a common spoken language in that part of Ecuador, and at the very end, a voice says, "May the little black toads return and gladden us with their song." The credits tell us that that's David Jailaca--the boy (well, man, now) who found the toad that proved that Atelopus ignescens were not extinct after all.

rough and ready translation of the lyrics )

The story of Atelopus ignescens is moving all on its own--to see that against all odds the small and fragile creatures of the world sometimes recover and return, even when we think they're gone for good. But the lyrics add an almost religious sense of faith: "although nobody had seen you, I knew you were alive, and so I searched for you--and then I found you." The black toad with the heart of fire is like a divinity who withdrew from us for a while... and then came back. ~ ~ Gratitude ~ ~



The family comprising Jacana Jacana (a couple and their daughter--here's an article about them), specialize in songs about the natural world--they sing about insects and amphibians and mangos, and wherever they are, they get the children in the area to join in the singing and the videography, and their songs feature words in the indigenous languages of the places they're visiting. So they're celebrating and lifting up multiple types of diversity.
asakiyume: (feathers on the line)
A happy kaleidoscoping of events brought me and [personal profile] osprey_archer to the Yiddish Book Center last Tuesday. I'd wandered its grounds before (its buildings are designed to like an Old World shtetl) but never been inside: on Tuesday we took a tour, and I got to see an exhibit the healing angel's signifcant other (... they need a name here... let's call them "the musician") had told me about: "Every Protection: Pregnancy and Childbirth in the Jewish Pale of Settlement". These are works of art by the artist Debra Olin, inspired by questions the ethnographer and playwright S. An-sky asked people in the Pale of Settlement about their beliefs on those topics.

(You would think, following the people that I follow here on Dreamwidth, that the name and history of S. An-sky would have struck bells, but it didn't, so I stood fascinated by an ancillary, preliminary exhibition of his photographs from his research. But then I moved on to the main attraction.)

The questions: there were 2087 of them! They were divided into five sections, for the stages of life. Maybe it's all questions about belief, tradition, and practice, or maybe it's the way he phrased his (granting that I'm reading them in translation...), but they are so poetic. I found myself wanting to read *all* of them.1

Here is a sample of some of them (click through to see any of these photos larger):

some of S. An-sky's questions

And here's an example of one of Debra Olin's pieces in its entirety:

Art by Debra Olin

Here are details from that one and from some of the others. You can see how she weaves together the questions and repeating images and materials of daily life:

Art by Debra Olin

Art by Debra Olin

This detail incorporates a question about games...

Art by Debra Olin

... and this detail, from the same piece, shows a game: cat's cradle.

Art by Debra Olin

The concept and execution were beautiful, and our overall visit to the Yiddish Book Center was wonderful. The tour guide was knowledgeable and friendly--so capable! Prepared for people with absolutely no knowledge of anything related to Jewish history or Yiddish-language history, but also able to talk at a higher level if his audience knew some things. And I'm sure for visitors who were more informed than [personal profile] osprey_archer and me, he would have been able to scale up even more. He can speak Yiddish, for instance, so if someone came in and had a hankering for the tour in that tongue, I bet he could accommodate. I encourage anyone who happens to be passing through Amherst, MA, to give the Yiddish Book Center a visit. This particular exhibition will be here for several months.

1 And fortunately I can! A footnote to a 7 January 2020 post by Irena Klepfisz, "The 2087th Question or When Silence Is the Only Answer," in the blog of the journal In geveb gives me this information: "Dos yidishe etnografishe program was published in Russia in 1914 (question 1, p.19; question 2087, p. 237). The English translation of the entire questionnaire with extensive notes appears in Nathaniel Deutsch’s The Jewish Dark Continent: The Life and Death of the Russian Pale of Settlement (2011) (question 1, p. 107; question 2087, p. 313). Deutsch also provides a 100+ page introduction about An-Sky’s life and intellectual evolution."
asakiyume: (feathers on the line)






[livejournal.com profile] wakanomori and I went to see Moana this past week. (I arrived at the theater first and bought the tickets. "Two for Moana," I said, and the ticket seller said, ". . . Two adult tickets?" "Yes," I said. Yes, two adults can go see a Disney film, unaccompanied by a child. IT CAN BE DONE.)

I enjoyed it very much, mainly all sorts of small things that had nothing to do with the overarching story or even the characters, really. One part that really swelled my heart was the song of Moana's wayfinding ancestors, which you can listen to below. (It won't spoil anything about the movie for you.)



The sense of huge adventure, of traveling to worlds unknown, guided by the stars--just, so moving. And the sails caught my attention, the care that the animators had taken to show the weave of them. And I thought about how I know someone who once worked making sails, and it got me wondering about how the wayfinders' sails were made. So I dug around, and I found two great sources. This PDF from the British museum describes repairing a Tahitian canoe sail and describes how it was made from a series of mats, made of woven pandanus leaves.

Figure 5, Construction features of the sail, from Sailing Through History: Conserving and Researching a Rare Tahitian Canoe Sail, by Tara Hiquily et al.


And then this great blog post from the blog "The Art of Wayfinding" talked about the different parts of a Marshall Islands outrigger canoe, including the sails. An organization called Waan Aelon in Majel (WAM), which means "Canoes of the Marshall Islands" in Marshallese, teaches kids how to make traditional canoes. (In a case of unrelated languages having similar-sounding names for the same thing, "aelon" means "island.")

Here are some girls with their model canoes (photo by John Huth from the blog post)



And here is a pandanus tree, with those handy leaves (Photo by Eric Guinther, courtesy of Wikipedia):



I also loved that the start of the song "We Know the Way" was in some Pacific-islands language, and I wondered which one. Turns out it's Tokelauan. Tokelauan is spoken in Tokelau, a territory of New Zealand that's north of New Zealand, and also on Swain's island in American Samoa. Wikipedia says there are only about 4,000 speakers--but one of those is Opetaia Foa'i, who, with Lin-Manuel Miranda, wrote and sings "We Know the Way."

I LEARNED SO MUCH.

PS--one other (galling) thing I learned: In the 1840s,the French forbade inter-island travel in their colonies. Isn't that just like a colonial power: denying people the right to travel from place to place freely. After that, people in the French colonies stopped making woven sails because they weren't needed for the level of travel that was still permitted.


asakiyume: (Kaya)
Here is the other thing about Canajoharie: It is the site of battle and conquest.



If you read its Wikipedia page, you'll see that it's near the site of a Mohawk town of the same name. That's a weird nicety: preserving the place names of towns you've conquered and whose inhabitants you've driven off or worse.

This whole country is built on conquest, a fact that isn't acknowledged very often.

. . . Okay, here is something more cheering.

From Nunavut, Canada: a company that is working on putting video games into Inuktitut, an Inuit language: Inuktitut Localization

Here's a video about their localization of Osmos, Apple's 20120 iPad game of the year.



Translations for "Little Dew," a Swedish game whose Inuktitut localization is currently being beta tested:

below cut )

If you'd like to learn some Inuktitut through music, check out Pinnguaq's app "Singuistics."


asakiyume: (Kaya)
Language is an amazingly powerful thing--it's not for nothing that we conceive our deities as creating the world with language--or that we also imbue the spoken word with the power to summon, curse, and destroy. There's no more effective way to kill a culture (short of genocide--that works pretty well, too) than to destroy its language, whereas if you can preserve language, you preserve the possibility of access to all sorts of other aspects of culture.

All through the nineteenth and twentieth centuries, there have been attempts to suppress and wipe out First Peoples' languages in North America. These days, there are also attempts to nurture, preserve, and support them. One, among the Akwesasne Mohawk (in their own language, Kanien'kehá:ka), is the Freedom School, a Mohawk language-emersion school in the Akwesasne community (population 24,000), which straddles the US-Canada border at New York State and the Province of Quebec.



Mushkeg Media, which describes itself as an Aboriginal media company, made a documentary about the school: Kanien’kehá:ka - Living the Language, which you can watch if you click on the link. [ETA: No longer--the link was dead so I unlinked it (2/25/2018)] Most of the video is in Mohawk, and subtitled. Beautiful to hear.

The school was founded in 1979, during a land dispute among a couple of Mohawk factions. A traditionalist faction set up an armed encampment, which the New York State government then laid siege to (I think I vaguely, vaguely remember this from my childhood). This situation went on for two years, and being afraid that outside authorities would swoop in out of concern for the children's education, they set up the Freedom school.

The curriculum is based on the Thanksgiving Address, a ceremonial address that's given at every Mohawk gathering. The Thanksgiving Address is recited at the beginning and end of each day.



They learn traditional activities as well as mainstream curriculum.



One of the faith keepers explained:

Many people don't know that if you don't show them the traditional way with the language, then the language becomes that much harder to learn

Here he prepares to show them how to cook muskrat:



Theresa Kenkiokóktha Fox talked about being the youngest of fourteen siblings, and how only she and her next-up sibling couldn't speak Mohawk, and how disappointed this made her father, who couldn't speak much English. Now, though, she sings in Mohawk.

Iohonwaá:wi Fox, now in college, summed up the importance of the Freedom School beautifully:

It made me more aware of who I was and made me have a strong foundation, and that helped me throughout high school, and even now, for university.

I wish that more people would have been able to go to the Freedom School ... because I think it's so important to have our language and our culture and out traditions strong, so that you know who you are. Because you have so many people who are lost, because they don't know who they are.



postscript One thing you'll notice if you watch the video is that the subtitles are very brief, seeming to say only a little, whereas people talk for quite a bit. Mohawk seems to be a language in which much gets lost in translation, as you can hear on this page, if you listen to the words for cool, frost, snowdrifts, winter coat, and mittens. "Frost" and "snowdrifts" are both seven syllables. They share a same first phoneme, io, with "cool," but what more are those syllables saying, that, in English, gets ignored?


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