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Listening to (and Saving) the World’s Languages 生词 好词好短语 好句 好观点
The chances of overhearing(偷听到) a conversation in Vlashki, a variant(变种) of Istro-Romanian, are greater in Queens than in the remote mountain villages in Croatia that immigrants now living in New York left years ago.
At a Roman Catholic Church in the Morrisania section of the Bronx, Mass is said once a month in Garifuna, an Arawakan language that originated with descendants of African slaves shipwrecked(使遭受海难) near St. Vincent in the Caribbean and later exiled(流放) to Central America(注意语法结构). Today, Garifuna is virtually as common in the Bronx and in Brooklyn as in Honduras and Belize.
And Rego Park, Queens, is home(表示抽象意义的家园时,不用冠词) to Husni Husain, who, as far he knows, is the only person in New York who speaks Mamuju, the Austronesian language he learned growing up(伴随着长大) in the Indonesian province of West Sulawesi. Mr. Husain, 67, has nobody to talk to, not even his wife or children.
“My wife is from Java, and my children were born in Jakarta — they don’t associate with the Mamuju,” he said. “I don’t read books in Mamuju. They don’t publish any. I only speak Mamuju when I go back or when I talk to my brother on the telephone.”
These are not just some of the languages that make New York the most linguistically diverse city in the world. They are part of a remarkable trove(珍藏品) of endangered(快要绝种的) tongues that have taken root in New York(很好的论点) — languages born in every corner of the globe and now more commonly heard in various corners of New York than anywhere else.
While there is no precise count, some experts believe New York is home to as many as 800 languages — far more than the 176 spoken by students in the city’s public schools or the 138 that residents of Queens, New York’s most diverse borough(行政区), listed on their 2000 census forms.
“It is the capital of language density in the world,” said Daniel Kaufman, an adjunct professor of linguistics at the Graduate Center of the City University of New York. “We’re sitting in an endangerment hot spot where we are surrounded by languages that are not going to be around even in 20 or 30 years.”
In an effort to keep those voices alive, Professor Kaufman has helped start a project, the Endangered Language Alliance, to identify and record dying languages, many of which have no written alphabet, and encourage native speakers to teach them to compatriots.
“It’s hard to use a word like preserve with a language,” said Robert Holman, who teaches at Columbia and New York Universities and is working with Professor Kaufman on the alliance. “It’s not like putting jelly(果冻) in a jar. A language is used. Language is consciousness. Everybody wants to speak English, but those lullabies(催眠曲) that allow you to go to sleep at night and dream — that’s what we’re talking about.”
With national languages and English encroaching(侵犯,侵入) on the linguistic isolation of remote islands and villages, New York has become a Babel in reverse — a magnet (磁铁)for immigrants and their languages.
New York is such a rich laboratory for languages on the decline that the City University Graduate Center is organizing an endangered-languages program. “The quickening(加快) pace of language endangerment and extinction is viewed by many linguists as a direct consequence of globalization(全球化的影响),” said Juliette Blevins, a distinguished linguist hired by City University to start the program.
In addition to dozens of Native American languages, vulnerable foreign languages that researchers say are spoken in New York include Aramaic, Chaldic and Mandaic from the Semitic family; Bukhari (a Bukharian Jewish language, which has more speakers in Queens than in Uzbekistan or Tajikistan); Chamorro (from the Mariana Islands); Irish Gaelic; Kashubian (from Poland); indigenous Mexican languages; Pennsylvania Dutch; Rhaeto-Romanic (spoken in Switzerland); Romany (from the Balkans); and Yiddish. Researchers plan to canvass(游说)a tiny Afghan neighborhood in Flushing, Queens, for Ormuri, which is believed to be spoken by a small number of people in Pakistan and Afghanistan.
The Endangered Language Alliance will apply field techniques usually employed in exotic and remote foreign locales as it starts its research in the city’s vibrant(鲜明的)
ethnic enclaves(飞地).
“Nobody had gone from area to area looking for endangered languages in New York City spoken by immigrant populations,” Professor Kaufman said.
The United Nations keeps an atlas(地图册)of languages facing extinction, and U.N. experts as well as linguists generally agree that a language will probably disappear in a generation or two when the population of native speakers is both too small and in decline. Language attrition(磨损,摩擦,消磨) has also been hastened(加快) by war, ethnic cleansing and compulsory schooling in a national tongue(可以分析如果都教授统一课程的话所带来的消极影响).
Over the decades in the secluded(与他人隔离的) northeastern Istrian Peninsula along the Adriatic Sea, Croatian began to replace Vlashki, spoken by the Istrians, what is described as Europe’s smallest surviving ethnic group. But after Istrians began immigrating to Queens, many to escape grinding(令人难以忍受的) poverty, they largely abandoned Croatian and returned to speaking Vlashki.
“Whole villages were emptied,” said Valnea Smilovic, 59, who came to the United States in the 1960s with her parents and her brother and sister. “Most of us are here now in this country.”
Mrs. Smilovic still speaks in Vlashki with her mother, 92, who knows little English, as well as her siblings. “Not too much, though,” Mrs. Smilovic said, because her husband speaks only Croatian and her son, who was born in the United States, speaks English and a smattering of(一点点)Croatian.
“Do I worry that our culture is getting lost?” Mrs. Smilovic asked. “As I get older, I’m thinking more about stuff like that. Most of the older people die away and the language dies with them.”
Several years ago, one of her cousins, Zvjezdana Vrzic, an Istrian-born adjunct professor of linguistics atNew York University,organized a meeting in Queens[/url] about preserving Vlashki. She was stunned by the turnout(出席) of about 100 people.
“A language reflects a singular(异常的,奇特的) nature of a people speaking it,” said Professor Vrzic, who recently published an audio Vlashki phrasebook and is working on an online Vlashki-Croatian-English dictionary.
Istro-Romanian is classified by Unesco as severely endangered, and Professor Vrzic said she believed that the several hundred native speakers who live in Queens outnumbered(在数量上超过某人) those in Istria. “Nobody tried to teach it to me,” she said. “It was not thought of as something valuable, something you wanted to carry on to another generation.”
A few fading foreign languages have also found niches in New York and the country. In northern New Jersey, Neo-Aramaic, rooted in the language of Jesus and the Talmud, is still spoken by Syrian immigrants and is taught at Syriac Orthodox churches in Paramus and Teaneck.
The Rev. Eli Shabo speaks Neo-Aramaic at home, and his children do, too, but only “because I’m their teacher,” he said.
Will their children carry on the language? “If they marry another person of Syriac background, they may,” Father Shabo said. “If they marry an American, I’d say no.”
And on Long Island, researchers have found several people
fluent in Mandaic(注意这种修辞方法), a Persian variation of Aramaic spoken by a few hundred people around the world. One of them, Dakhil Shooshtary, 76, a retired jeweler who settled on Long Island from Iran 45 years ago, is compiling(收集并编辑) a Mandaic dictionary.
For Professor Kaufman, the quest for speakers of disappearing languages has sometimes involved serendipity(全然无意中所有惊奇发现). After making a fruitless trip in 2006 to Indonesia to find speakers of Mamuju, he attended a family wedding two years ago in Queens. Mr. Husain happened to be sitting next to him. Wasting no time, he has videotaped(将节目录到带子上)Mr. Husain speaking in his native tongue.
“This is maybe the first time that anyone has recorded a video of the language being spoken,” said Professor Kaufman, who founded a Manhattan research center, the Urban Field Station for Linguistic Research, two years ago.
He has also recruited Daowd I. Salih, 45, a refugee from Darfur who lives in New Jersey and is a personal care assistant at a home for the elderly, to teach Massalit, a tribal(部落的) language, to a linguistic class at New York University(长句!!!用得惊叹)). They are meticulously(精致的,精细的) creating a Massalit lexicography to codify grammar, definitions and pronunciations.
“Language is identity(啥意思?),” said Mr. Salih, who has been in the United States for a decade. “So many African tribes in Darfur lost their languages. This is the land of opportunity, so these students can help us write this language instead of losing it.”
Speakers of Garifuna, which is being displaced in Central America by Spanish and English, are striving to keep it alive in their New York neighborhoods. Regular classes have sprouted(产生,萌芽) at the Yurumein House Cultural Center in the Bronx, and also in Brooklyn, where James Lovell, a public school music teacher, leads a small Garifuna class at the Biko Transformation Center in East Bushwick.
Mr. Lovell, who came to New York from Belize in 1990, said his oldest children, 21-year-old twin boys, do not speak Garifuna. “They can get along speaking Spanish or English, so there’s no need to as far as they’re concerned,” he said, adding that many compatriots feel “they will get nowhere with their Garifuna culture, so they decide to assimilate.”
But as he witnessed his language fading among his friends and his family, Mr. Lovell decided to expose his younger children to(expose…to原来后可接名词形式,学着!!而且很native) their native culture. Mostly through simple bilingual songs that he accompanies with gusto on his guitar, he is teaching his two younger daughters, Jamie, 11, and Jazelle, 7, and their friends.
“Whenever they leave the house or go to school, they’re speaking English,” Mr. Lovell said. “Here, I teach them their history, Garifuna history. I teach them the songs, and through the songs, I explain to them what it’s saying. It’s going to give them a sense of self, to know themselves. The fact that they’re speaking the language is empowerment in itself.”
Commentary:
In this news, the speaker states a phenomenon about some languages from the tribal fading. With the globalization and the immigration, the emigrated people, especially their progenies, can’t speak their native language. Through the researches and surveys the professors make, they find what can be explained the fading mainly involves in these: to adapt to the new environment better, immigrated people have to assimilate, for the surroundings changed and they will go nowhere with their own language.
To protect the fading ones, many linguistic professors with their students take actions to relieve this peril. They founded some outfits, made the survey in tribes of other countries, and videotaped the native language, the cherished resources. Besides the effort of professors and students, the immigrated also tried their best to improve this condition, such as teaching their generation their own language in their home.
Anyway, in my opinion, facing with this condition above, what we should do is to videotape the language well, but not take the forced measures by government. And the immigrated themselves must pay attention to their cultural continuity. |