Mapping Kanyen'kéha (Mohawk) ethnophysiographical knowledge

Ingram, Rebekah R.; Anonby, Erik; Taylor, D. R. Fraser

doi:10.1016/b978-0-444-64193-9.00026-9

Cited by 1 publication

(5 citation statements)

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“…Four possible structure types for nominals according to ... Table 1. 10. Orthographic variants of the root -oken [óɡə] in historical documents from Ingram, Anonby and Taylor (2019)…”

Section: Acknowledgmentsmentioning

confidence: 99%

“…The first noticeable pattern is that Kanyen'kéha k [k, ɡ] is often transcribed as "g" within the data; this is likely due either to prevocalic voicing (Bonvillain, 1973, p. 28) or possibly differences in the rules governing aspiration. As outlined in Ingram, Anonby and Taylor (2019), this pattern is especially apparent in instances of the external locative suffix -(á:)ke [(ɑː)ɡe], meaning 'at', 'on ', or 'in' in English (Ontario Ministry of Education, 2011, p. 15-16), and the verbal root -oken [ógə], meaning 'to be merging or forking' (Lounsbury, 1960, p. 49;Michelson, 1973, p. 151). Examples are reproduced in Table 9, below, from Ingram, Anonby and Taylor (2019).…”

Section: Orthographic Patternsmentioning

confidence: 99%

“…As outlined in Ingram, Anonby and Taylor (2019), this pattern is especially apparent in instances of the external locative suffix -(á:)ke [(ɑː)ɡe], meaning 'at', 'on ', or 'in' in English (Ontario Ministry of Education, 2011, p. 15-16), and the verbal root -oken [ógə], meaning 'to be merging or forking' (Lounsbury, 1960, p. 49;Michelson, 1973, p. 151). Examples are reproduced in Table 9, below, from Ingram, Anonby and Taylor (2019). The verbal root -oken [ógə] is also present in the name Astenhroken in Table 12, below.…”

Section: Orthographic Patternsmentioning

confidence: 99%

“…Although I have begun to advocate for the documentation and preservation of place names as inIngram (2018) andIngram, Anonby and Taylor (2019), I believe this is an issue deserving of more attention by the academic community in general as guided by Indigenous communities, especially as it has particular implications for language endangerment and revitalization. Since landscape, language and culture are interconnected, a change to one implies a change to the others.…”

mentioning

confidence: 99%

“…Frameworks such as Nunaliit, developed at Carleton University's Geomatics and Cartography Research Centre can aid in the preservation of Indigenous Environmental Knowledge and also provide unique spatial analyses in conjunction with Indigenous communities. One possible analysis is outlined inIngram, Anonby and Taylor (2019) and, at the time of writing, the ideas from this chapter are being implemented into a community-engaged atlas project led by Dr. Kahente Horn-Miller. The initial phase of this work will seek to preserve and expand upon the work outlined here in this dissertation, while the secondary phase will seek to deepen community preservation efforts while outlining Kanyen'kéha-specific spatial patterns.…”

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confidence: 99%

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Naming Place in Kanyen’kéha: A Study Using the O’nonna Three-Sided Model

Ingram¹

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Human interactions with place are the stuff of life and aspects of place such as landscape and environment have shaped human activity since activity could be considered "human". Why and how we choose to name place, as well as which places are named or nameless provides insight into many of the different aspects of life, from knowledge of resources of the area, navigational information, and knowledge of significant events in the vicinity (Afable and Beeler, 1996, Stewart, 1975) to the movement of people across a landscape, their value systems, and even spirituality.Furthermore, recent work by Levinson, Burenhult, Mark and others demonstrates that the division of landscape is not universal, but rather is shaped by linguistic and cultural practices. Some place names encode these differing views of the delineation of landscape.This dissertation argues that place names lie at the intersection of landscape, language and culture and outlines a new interdisciplinary philosophical framework and methodology for their study which draws from the fields of linguistics, geography and anthropology for their examination. Together with members of the Kanyen'kehá:ka, this framework and methodology, called the O'nonna Three-Sided Model, are used to explore the relationship of the Kanyen'kehá:ka to their landscape. In analyzing the meaning of the lexical semantics of Kanyen'kéha place names, patterns emerge which provide insight into Kanyen'kehá:ka geography and culture. In the discussion, I demonstrate how these patterns can be viewed in different ways demonstrating why the three components of language, landscape and culture are vital to form a holistic picture of the way that people name place. Patterns also emerge in the grammar of place names and I show how close examination of these patterns, and the linguistic mechanisms used to describe place, may lead to surprising conclusions that may not have been obvious at first glance. Finally, I show how the dual components of meaning and grammar of place names provide insight into cognition, linguistic relativity and the universality of the human experience.

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“…Four possible structure types for nominals according to ... Table 1. 10. Orthographic variants of the root -oken [óɡə] in historical documents from Ingram, Anonby and Taylor (2019)…”

Section: Acknowledgmentsmentioning

confidence: 99%

Section: Orthographic Patternsmentioning

confidence: 99%