Wednesday, July 26, 2017

Cavemen Rule: Part I


Hi Everybody, time for another exciting season of Office Hours with the Brofessor: The Show Where I say things!  I’ve been planning to do a new series for a while now, and I’m finally ready to go.  Presenting: Intro to Human Origins, or: Cavemen Rule!
            
So I’d like to start off this series by talking about how inconceivably badass cavemen are.  I know everyone talks about Vikings, pirates, gladiators, and all these dudes, but for some reason people forget about cavemen, the original badasses whence all other badasses, myself included, were spawned.  These dudes clawed their way up from being a house lunch special on the Serengeti to mastering the world around them, paving the way for humanity’s greatest accomplishments, from the Pyramids of Egypt to Boston’s More than a Feeling:
            
For most of humanity’s existence, we have lived under conditions that, in popular culture, would be described as a “caveman” mode of life—or, more accurately, what anthropologists call band societies.  But before you get excited and start thinking that this is going to be a rockumentary*, I have to burst your bubble and say: it’s not that kind of band.  A “band society” refers to a mobile hunter-gatherer society of less than 100 individuals, usually no larger than an extended family or clan.  For most of our existence as a species, this was the way we lived.  Billions upon billions of people have lived out their lives in this kind of society.  Were not their lives as precious and full of color as ours?

*Unless, of course, the "rock" in "rockumentary" refers to the stone artifacts left behind by prehistoric man!

We do seem to have this idea that human prehistory goes a long, long way back, but I think a lot of people don’t really have much idea of what went on during this time.  Who were these people?  When, where, and how did they live?  Why is it that we learn about the Egyptians and Romans, but not the Mousterians and Aurignacians?  The answer, of course, is “relevance”.  But like I always say: who cares about relevance, as long as it’s badass? 

These societies existed for thousands of years, with as much drama and life as any society in written history.  And there’s just as much, arguably, to learn, if we are able to interpret the clues correctly.  Prehistoric cultures may not have left written records, but they did leave us clues, here and there, that add up over thousands of years.  Every day we are developing a clearer picture of how these people lived and died.

Let’s start with a few common misconceptions that people have about the 98% of humanity’s existence that predates the written record:
·         Prehistoric people were in some way “less human” than us: less developed, less evolved, however you want to say it:
·         Prehistoric people didn’t behave the same way we do, or had limited intelligence compared to us.
·         Prehistoric people saved money on their car insurance by switching to Geico.
·         People, one day, “discovered” agriculture, as if they didn’t know how seeds worked.
·         The five thousand years of our existence when we’ve had written history somehow matter more to the human story than any other five-thousand-year period.  They don’t.
People are people now, people were people five thousand years ago, and people were people fifty thousand years ago.  Prehistoric societies—and modern-day small-scale cultures—are just as important as any other human society—Roman, Chinese, Navajo, whatever.  
Another problem that popular consciousness has with human prehistory is that most of us don’t have much of a “timeline” for this vast, unrecorded period of our existence--for example, I was talking with a friend once who asked me which came first: fire or cave paintings.  That’s not a stupid question, because most of us just never learned this stuff in school.  But to me, it’s a terrible betrayal of our shared human heritage that we do not!

So let’s fix that!  In this series we’re going to take a trip though prehistory, and learn about the origins of who we are as a human family.

Traditionally, scholars have divided up human prehistory and proto-history by the materials used for toolmaking: hence, we have the stone age, bronze age, and iron age.  Some people would also add the “copper age” as a transitional period between the stone and bronze ages, but these three are the most important.  I’ve always thought “stone age” was kind of a misnomer, since that implies stone was the only, or even the dominant, material used, but people during this period had just as much ingenuity as we do; consider, for example, that plenty of bone artifacts have been recovered as well.  At any rate the “stone age” lasted from the very beginnings of humanity to about five thousand years ago; the bronze age, between five and three thousand years ago; and the iron age, from about three thousand years ago to the emergence of written history.  

Note that this is a fairly Eurocentric way to look at protohistory; we use this division simply because Greece and Rome developed iron technology before consistently writing stuff down.  But just because they were late to the party doesn’t mean everyone else was; consider that fully developed written scripts were used in Mesopotamia and Egypt concurrently with early bronze smelting.  Hence, the terms “bronze age” and “iron age” have little true significance to these cultures, since these periods overlap with the historical record.  In the same way, there are still societies today that do just fine without the use of metal.
           
The “stone age” concept, however flawed, is nonetheless used as a handy tool by archaeologists to describe what they have divided into three periods:
  •       The Paleoloithic, or “old stone age”, which is further divided into the Lower, Middle, and Upper Paleolithic periods;
  •       The Mesolithic, or “middle stone age”, and;
  • The Neolithic, or “new stone age”.

Of these, the Mesolithic and Neolithic pale in comparison to the enormous timescales of the Paleolithic, which lasted from the very dawn of humanity to about ten thousand years ago—maybe twenty in some places.  This period was characterized primarily by band societies engaging in scavenging, foraging, and hunting of big game.  The Mesolithic is characterized, again, by band societies, but now with more emphasis on small game, along with collection of wild cereal grains.  During the Neolithic, grain took on an even larger role as people began to settle down and develop true agriculture.  Lots of people think of the Neolithic as the beginning of what we call “civilization” but it took thousands of years of small-scale farming before cities, metal tools, or writing developed—hence the need for “Neolithic” as a classification.

But how old is humanity itself?  Well, that’s a difficult question, because first you have to answer the somewhat bloated philosophical question of “what is human?”—something we will attempt to do in our next video.  Thanks for watching!

Thursday, March 16, 2017

UNIT 1: ɯ̀r “Spring” Lesson 3: “Quska”


Aims: By the end of the lesson, students should be able to talk about Ket household items using locative postpositions and expressions for “to (not) be there”

Story: You have just made friends with a family of Ket people living on the shores of the Yenisei river.  You met them while they were setting up their spring encampment.  Now that their birchbark teepee is set up, they invite you in.  Inside the air is smoky and warm.  You can distinguish a few important items belonging to the family, not least among them the family’s guardian spirit dolls.

U:: əkŋna qu's qà aqtas!
Kətdum: E’.  Quska usam.
U:: Quska akus
usaŋ?
Kətdum: Quska etna
hojaŋ usaŋ.
U:: Kire hojaŋ akus?
Kətdum: Kire lә:q haj sujad.  Ture Dahani
ŋda qa’d, haj kire ap usans.
U:: Tune akus?
Kətdum
: Tune ətna allel haj daŋgols.  Uk quska allel tam daŋgols usaŋ?
U:: Ap quska allel tam daŋgols bənsaŋ.

Grammar
1.      Locative: Ket locative suffix is produced by adding the suffix -ka to a noun, regardless of gender or number.  Therefore, we can make constructions like quska “in the tent” or hɯssejka “in the forest”.
2.      Stating the presence of nouns: Ket uses the phrase-final usaŋ and bənsaŋ to state presence or lack of a noun.  Thus, we can produce sentences like Quska tɯ'n usaŋ/bənsaŋ “In the tent there is/is not a kettle.”
3.      We ask and answer “where” questions by putting “where?” and “here/there” after the noun.  So, I can say “Ap təgol biseŋ?  Uk təgol kiseŋ/qaséŋ” “Where is my tall birchbark container?  Your tall birchbark container is here/over there”

Vocabulary
Household Items
Allel
Female guardian spirit doll
Daŋgols
Male guardian spirit doll (less common)
Hojaŋ
Things
Lә:q
Furs, Pelts
Sujad
Clothing
Oŋnes
Bed (made of skins)
Usans
Blanket (literally “warming one”)
Təjol
Tall Birchbark Container
ɯgedj
Wide Birchbark Container
Kojel
Pan
Tɯ’n
Kettle
Sɯ’k
Kneading Trough
Bo’q
Fire
U:l
Water
Adjectives
U:s
Warm
A:ŋ
Hot
Ta’j
Cold
Other
Tam
or
                                 
Exercises:
Translate:
1.      Uk kəla biseŋ?  Bu se:ska. ___________________________________

2.      Buŋna kə'd biseŋ?  Bu:ŋ hɯssejqa. _______________________________________

3.      Quska allel bənsaŋ. ____________________________________

4.      Qare u:l usam. __________________________________________

5.      Tɯnka a:ŋ u:l usaŋ. __________________________________________

6.      Qu’s hɯssejka? Bə:n, qu’s se:ska. _______________________________________

7.      Qare uk sɯ’k? Bə:n, qane ap amda sɯ’k.______________________________________________________

8.      Kire usans u:sam. ________________________________

Answer.

9.      Kətdum haj Dahaniŋda quska akus usaŋ? _____________________________________________


10.   Quska tajam tam usam? _________________________________________

Sunday, January 22, 2017

UNIT 1: ɯ̀r "Spring" Lesson 2: Utis De'ŋ


UNIT 1: ɯ̀r “Spring”
Lesson 2: “Ap Utis De’ŋ”
Aim: By the end of the lesson students should be able to produce interrogative bitse/besa/bilaŋsaŋ with demonstrative and possessive pronouns to ask about and introduce family members.
Story: After introducing himself, your new friend Dahaniŋ introduces the different members of his family.  He has a wife, a daughter, a baby son, and a dog.

U:: Tune de'ŋ bilaŋsaŋ?
Dahaniŋ: Bu:ŋ ap de'ŋ.  Kire ap qi:m haj ap hɯ'p.  Ap Qimdi i: Kətdum.  Ap hɯbda i: Dumil.
U:: Ture qimdɯl besa?
Dahaniŋ: Bu: ap huˀn.  Bud i: Liblja.
(a dog shows up)
U:: Ti:v-o!*  Kir uk ti:p?
Dahaniŋ: E', tur ap ti:p.  Bud i: Imtis.
*Note /p/à [v] shift between vowels

Another important note: Although I use traditional Ket names here, this practice has ceased among the modern Ket.  Ket children these days have Russian names, and only the oldest generation continues to have Ket names.  Also, here I have one conversant talking directly to the dog (“tiv-o!”).  We’re not sure if this was done in traditional Ket culture in the same way that it’s done in ours.

Grammar

1.      PLURALS IN KET: Most plurals in Ket are made by adding -ŋ (inanimate) or -n (animate) to the end of a noun.  A lot of irregulars exist, for example ke't>de'ŋ "person>people" or bu:>bu:ŋ "s/he>they".  If a noun's plural is irregular, it will be included in the vocabulary entry for easy reference.
2.      GENITIVE CASE: In Ket, we can make a construction roughly equivalent to English “-‘s” by adding da/di/na to, respectively, masculine, feminine/neuter, and animate plural nouns.  In the example above we see ap qimdi i: “my wife’s name” and ap hɯbda i: “my son’s name”.
3.      GENDER IN KET: Ket has three grammatical genders which determine how it is used in a sentence: masculine, feminine, and neuter.  Often feminine and neuter nouns are inflected the same way, but not always, so it's important to double-check.  Ket has no way of telling from the sound of a word if it is masculine or feminine, so we just have to memorize.  A good rule of thumb is: trees and economically important animals are masculine.  Rivers and economically unimportant animals are feminine.  Most other inanimate objects are neuter.  If a noun's gender cannot be discerned using the above rule, the gender is included in the vocabulary entry.

Masculine
Feminine/Neuter
Plural
English
Bitse?
Besa?
Bilaŋsaŋ?
Who?
Kir
Kire
Kine
This/these
Tur
Ture
Tune
That/those (nearby)
Qar
Qare
Qane
That/those (distant)

Vocabulary
Nouns Pertaining to Family
(Note: Ket familial terms are extremely intricate, with lots of synonyms.  These are just the most common words for members of the immediate family.)
Ke’t
English
De'ŋ
People (ap de'ŋ “my people” used to mean “my family”).  Plural of ke’t “person, man”
Utis de'ŋ
Family; literally “nearby people”
Adeŋ
Relatives, family (literally “bones”)
Qi:m
Woman, wife, female (for people)
Hi’g
Male (for people)
Te:t
Husband
Dɯ:l (pl. kәˀd)
Child.  Therefore, qimdɯ:l “girl” or higdɯ:l “boy”
Ti:p (pl. ta:p)
Dog
O:p
Father, dad
A:m
Mother, mom
Ovaŋ
Parents (emphasis on Dad)
Aman
Parents (emphasis on Mom)
Bisep
Sibling (prefix hi’g or qi:m).  To emphasize a full, rather than half, sibling, preface with aŋ “hot”, e.g. aŋ higbisep “full brother”
Qi:b
Grandpa
Qima
Grandma
Ket Names
Dahaniŋ (m)
King Eagle, Golden Eagle
Kətdum (f)
Winter bird
Dumil (m)
Birdsong
Liblja
Ruff (bird)
Imtis (dog’s name)
Pebble

Exercise
Translate:
1.      Tur bitse? ____________________________

2.      Kire besa? ______________________________

3.      Kine bilaŋsaŋ? _____________________________

4.      Ap i: Kətdum.  Bud i: Dahaniŋ.  Bu: ap te:t. _________________________________________

5.      Buŋna tipda i: Imtis.  Imtis aqta ti:p! ___________________________________________

6.      Kire uk utis de'ŋna qu’s? ______________________________________________

7.      Bә:n, kire ap bәjda qu’s. _____________________________________________

8.      Tur higdɯ:lda i: bila? ________________________________________________

9.      Bu:ŋ ap ovaŋ. ____________________________________________

10.  Kire kәˀdna je’ŋ Kətdum haj Dumil. _____________________________________


Write a short passage introducing your family.