000			03267cam a22004218i 4500
001			22527010
003
005			20260225104955.0
008			220427s2022 nju b 001 0 eng
010			_a 2022012440
020			_a9781119758754 _q(paperback)
022			_a1119758750
035			_a22527010
040			_aDLC _beng _erda _cDLC
041			_aeng
042			_apcc
050	0	0	_aP40.5.E53 _bE93 2022
082	0	0	_aGS 408.9 E9283 2022 _223/eng/20220629
100	1		_aEvans, Nicholas, _d1956- _eauthor.
240	1	0	_aDying words
245	1	0	_aWords of wonder : _bendangered languages and what they tell us / _cNicholas N. Evans.
250			_aSecond edition.
263			_a2210
264		1	_aHoboken, NJ : _bJohn Wiley & Sons, _c2022.
300			_axix, 297 pages : _bcolor illustrations ; _c26 cm
336			_atext _btxt _2rdacontent
337			_aunmediated _bn _2rdamedia
338			_avolume _bnc _2rdacarrier
490	0		_aThe language library
500			_aRevised edition of: Dying words. 2010.
504			_aIncludes bibliographical references and index.
520			_a"In the oral traditions of northwestern Arnhem Land, the first human to enter the Australian continent was the ancestress Warramurrungunji, who came out of the Arafura Sea on Croker Island near the Cobourg Peninsula, having traveled from Macassar in Indonesia. Her first job was to sort out the right rituals so that the many children she gave birth to along the way could survive, and the hot mounds of sand, over which she and all women thereafter would have to purify themselves after childbirth, remain in the landscape as the giant sandhills along Croker Island's northern coasts. Then she headed inland, and as she went she put different children into particular areas, decreeing which languages should be spoken where. Ruka kundangani riki angbaldaharrama! Ruka nuyi nuwung inyman! 'I am putting you here, this is the language you should talk! This is your language!' she would say, in the Iwaidja version of the story, naming a different language for each group and moving on. The Judeo-Christian tradition sees the profusion of tongues after the Tower of Babel as a negative outcome punishing humans for their presumption, and standing in the way of cooperation and progress. But the Warramurrungunji myth reflects a point of view much more common in small speech communities: that having many languages is a good thing because it shows where each person belongs. Don Laycock quotes a man from the Sepik region of Papua New Guinea saying 'it wouldn't be any good if we all talked the same; we like to know where people come from.' The Tzotzil oral traditions of the Mexican Chiapas give another twist to this tune: 'while the sun was still walking on the earth, people finally learned to speak (Spanish), and all people everywhere understood each other. Later the nations and municipios were divided because they had begun to quarrel. Language was changed so that people would learn to live together peacefully in smaller groups.'"-- _cProvided by publisher.
526			_a400-499
650		0	_aEndangered languages.
906			_a7 _bcbc _corignew _d1 _eecip _f20 _gy-gencatlg
942			_2ddc _cB
999			_c40619 _d40619