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<title>Jon P. Dayley</title>
<copyright>Copyright (c) 2012  All rights reserved.</copyright>
<link>http://works.bepress.com/jon_dayley</link>
<description>Recent documents in Jon P. Dayley</description>
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<lastBuildDate>Sat, 24 Nov 2012 22:37:01 PST</lastBuildDate>
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<title>Tatape Pekkappüh Sun Killer (Cottontail and the Sun): Shoshone</title>
<link>http://works.bepress.com/jon_dayley/11</link>
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<pubDate>Tue, 25 Jan 2011 13:27:40 PST</pubDate>
<description>
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	<p>The following Shoshone tale, <em>Tatape Pekkappüh</em> "Sun Killer," also known as "Cottontail and the Sun," was told to me in 1968 at Fort hall, Idaho, by Mrs. Myrtle Nevada.  I recorded the tale on tape and later transcribed, translated, and linguistically analyzed it with the aid of Mrs. Nevada's niece, Mrs. Lillian Vallely.  Mrs. Nevada was a well-known storyteller and had been telling tales like this for many years.  She was in her late seventies in 1986, and unfortunately, like most of the other great Shoshone <em>natükwinnawappinnüü</em> "storytellers," she has since passed away.  The tale was told in <em>Tukku Tükka</em> "Sheep Eater" Shoshone, the dialect of Northern Shoshone spoken by Mrs. Nevada and Mrs. Vallely.</p>
<p>The setting of the tale is in a Mythological Era well known to Native Americans and other enthusiasts of Native American folklore.  The tale takes place in an era, long since passed, when animals, and sometime inanimate entities as well, were people-like.  They are often referred to as people, and they may have proper names like people.  for example, in this tale, Cottontail is referred to as <em>Tatapu (ppüh)</em> and Sun as <em>Tatape</em>, whereas the common noun for cottontail in Shoshone is <em>tapun</em> and that for sun is <em>tape</em>.  Beings in the Mythological Era could talk, boast, laugh, lie, and cheat, and they had human wit, emotions, desires, and shortcomings.  They often cooked food, wore clothes, and had hands to make tools and build houses, and in general, they did things much like people do.  On the other hand, they also had their more normal animal-like (or thing-like) characteristics: rabbits had long ears, coyotes had sharp teeth and howled, buffalo had horns and fur, cranes had long legs, and the sun had light and could burn you.</p>

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<author>Jon Dayley</author>


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<title>An Ethno-Historical Shoshone Narrative: Püe Nümmü Naakkanna &quot;How We Lived Long Ago&quot;</title>
<link>http://works.bepress.com/jon_dayley/10</link>
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<pubDate>Mon, 10 Jan 2011 15:42:02 PST</pubDate>
<description>
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	<p>The text that follows is a narrative of reminiscences in the Shoshone language by Josephine Thorpe.  the reminiscences are about the way Mrs. Thorpe's own group of Northern Shoshone used to live when she was a girl in prereservation times.</p>

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<author>Jon Dayley</author>


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<title>Voice and Ergativity in Mayan Languages</title>
<link>http://works.bepress.com/jon_dayley/9</link>
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<pubDate>Mon, 10 Jan 2011 13:04:46 PST</pubDate>
<description>
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	<p>In recent years there has been a good deal of interest in ergativity and voice in linguistics because of the impllications these have for grammatical theory.  This paper is basically a description of the verbal category of voice in the context of ergativity in Mayan languages.  Mayan languages are morphologically ergative, and many of them display characteristic features of syntactic ergativity as well.  In addition, split-ergative contructions are also found in many of the languages.  The ctegory of voice is well developed in the family, and many of the languages have rather complex voice systems which include active, one or more passives, one or more antipassives, and instrumental and referential voices.  The main purpose of this paper is to bring together data on voice and ergativity in the family as a whole.  Voice and ergativity are discussed in some detail for at least one language from each of the main subgroups of Mayan: Huastecan, Yucatecan, Cholan, Tzeltalan, Kanjobalan, Mamean, Quichean, Pocom, and Kekchí .</p>

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<author>Jon Dayley</author>


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<title>Special Language in Shoshoni Poetry Songs</title>
<link>http://works.bepress.com/jon_dayley/8</link>
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<pubDate>Mon, 10 Jan 2011 12:38:56 PST</pubDate>
<description>
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	<p>The language in Shoshoni poetry songs, called <em>newe hupia</em>, may differ substantially from ordinary speech in many ways, phonologically, morphologically, syntactically, semanticaly and pragmatically.</p>

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<author>Jon Dayley</author>


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<title>Diccionario Tz&apos;utujil</title>
<link>http://works.bepress.com/jon_dayley/7</link>
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<pubDate>Fri, 07 Jan 2011 12:36:25 PST</pubDate>
<description>
	<![CDATA[
	<p>El Tz'utujil es un idoma Maya hablado por alrededor de 100,000 personas en los Departamentos de Sololá y Suchitepéquez región oeste media de la República de Guatemala, al sur del Lago de Atitlán. El Tz'utujil pertenece a la rama K'ichee' de los idiomas Mayas y está estrechamente relacionado con el K'ichee', Kaqchikel, Sakapulteko y Sipakepense. El área Tz'utujil se extiende desde el altiplano sobre los extremos sur y oeste del Lago de Atitlán, hasta las tierras bajas en los llanos sureños de la costa del Pacífico. En el Departamento de Sololá se habla el Tz'utujil en todos los pueblos, aldeas, caseríos y fincas sobre la orilla sur del Lago de Atitlán, Cerro de Oro, San Pedro la Laguna y San Juan la Laguna.  También se habla en San Pablo la Laguna, en el lado Oeste del lago, y en Santa María Visitación al suroeste, en la zona montañosa.  En el Departamento de Suchitepéquez se habla en Chicacao, así como en varias aldeas, caseríos y fincas disperasa a su alrededor.</p>

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<author>Jon Dayley</author>


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<title>Western Shoshoni Grammar</title>
<link>http://works.bepress.com/jon_dayley/6</link>
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<pubDate>Fri, 07 Jan 2011 12:16:12 PST</pubDate>
<description>
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	<p>This grammar is an introductory description of Western Shoshoni. It is intended for both native and nonnative speakers alike, whether laymen or specialists, and is meant to provide readers with a basic understanding of how the language works as a linguistic system. Throughout, we give copious examples illustrating the various grammatical elements and processes discussed in each section. In chapter 11 we give several texts illustrating running discourse in the language.</p>

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<author>Bevery Crum et al.</author>


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<title>Shoshoni Texts</title>
<link>http://works.bepress.com/jon_dayley/5</link>
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<pubDate>Fri, 07 Jan 2011 12:14:09 PST</pubDate>
<description>
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	<p>This monograph is intended as a companion volume to our earlier work, Western Shoshoni Grammar. It contains eight Shoshoni texts which were first given in oral form by eight different elderly native Shoshoni speakers and then later transcribed from tape-recordings and translated by the authors of the monograph. Seven of the texts are in Western Shoshoni spoken in and around the Duck Valley Reservation straddling the Idaho-Nevada border, and one is in Northern Shoshoni spoken in Eastern Idaho. The texts comprise a variety of genres and topics. One is a narrative on Shoshoni rites of passage; another on medicine, healing practices and healers; three others are prayers; two are folktales; and one is on place names. In addition, several of the texts contain prayer songs. At first glance, it might appear that the texts have little in common with each other except that they are all in Shoshoni. However, all of the texts have to do with Shoshoni spirituality and sacred outlook to one degree or another either directly or indirectly. For the Shoshoni, in some sense everything is sacred: the changes through life, medicine, healing practices and healers, prayers, songs and folktales, and this earth on which we all live, whatever particular place it may be. Songs and mythological stories in particular are regarded as very precious as they are passed down to the next generation of Shoshonis.</p>

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<author>Beverly Crum et al.</author>


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<title>Tümpisa (Panamint) Shoshone Dictionary</title>
<link>http://works.bepress.com/jon_dayley/4</link>
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<pubDate>Fri, 07 Jan 2011 12:10:30 PST</pubDate>
<description>
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	<p>This dictionary is primarily of the Death Valley variety of what has come to be known in the linguistic and anthropological literature in recent years as Panamint or sometimes Panamint Shoshone.  In the nineteenth century and up to the middle of this century, it was often called Coso (sometimes spelled Koso) or Coso Shoshone.  In aboriginal times and even well into this century, Panamint was spoken by small bands of people living in southeastern California and extreme southwestern Nevada in the valleys and mountain ranges east of the Sierra Nevada.  Thus, Panamint territory included the southern end of Owens Valley around Owens Lake, the Coso Range and Little Lake area, the southern end of Eureka Valley, Saline Valley and the eastern slopes of the Inyo Mountains, the Argus Range, northern Panamint Valley and the Panamint Mountains, northern and central Deth Valley, the Grapevine Mountains and Funeral Range, the Amargosa Desert and area around Beatty Nevada.</p>

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<author>Jon Dayley</author>


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<title>Tümpisa (Panamint) Shoshone Grammar</title>
<link>http://works.bepress.com/jon_dayley/3</link>
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<pubDate>Fri, 07 Jan 2011 09:16:29 PST</pubDate>
<description>
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	<p>This monograph is an introductory descriptive grammar of Tümpisa Shoshone, meant to provide both layman and specialist with a basic understanding of how the language works as a linguistic system.  In this sense, it is intended to be a "nuts and bolts" grammar with lots of examples illustrating the most important grammatical elements and processes in the language.</p>

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<author>Jon Dayley</author>


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<title>Newe Hupia: Shoshoni Poetry Songs</title>
<link>http://works.bepress.com/jon_dayley/2</link>
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<pubDate>Fri, 07 Jan 2011 09:10:11 PST</pubDate>
<description>
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	<p>This collection presents written texts of songs in Shoshoni and English, with both figurative and literal translations, and is packaged with a CD containing performances of the songs by Earl and Beverly Crum. The songs fall into several categories based on the contexts of their performances, such as dance songs, medicine songs, and handgame songs. The texts are framed with an introduction and commentary discussing the cultural background, meaning, forms, and performance contexts of the songs; Shoshoni language; and methodology. Glossaries of Shoshoni terms are appended. As the first major linguistic study of Shoshoni songs, Newe Hupia is an important contribution to scholarship. It also marks a significant achievement in the preservation of an important aspect of Shoshoni language and culture. And it has literary value as a presentation of Shoshoni verse and aesthetics. Furthermore, many readers and listeners will find the songs to be lyrical, pleasing to the ear, and evocative of the natural world.</p>

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<author>Beverly Crum et al.</author>


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<title>Tzutujil Grammar</title>
<link>http://works.bepress.com/jon_dayley/1</link>
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<pubDate>Mon, 04 Oct 2010 13:28:47 PDT</pubDate>
<description>
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	<p>This work is a reference grammar of the Tzutujil language spoken in the departments of Sololá and Suchitepéquez in Guatemala.  Tzutujil is one of approximately thirty Mayan languages that are spoken by several million people in Mexico, Guatemala, Belize, and Hondura.  All Mayan languages lie within the Meso-American cultural area.  Tzutujil belongs to the Greater Quichean branch of the Eastern division of Mayan languages, and it is most closely affiliated with Cakchiquel, Quiché, Sacapultec, and Sipacapa.</p>

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<author>Jon P. Dayley</author>


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