Perú Indígena n° 27 (1988) & 28 (1990), Instituto Indigenista Peruano, Ministerio de Trabajo y Promoción Social, con el auspicio de CONCYTEC

Patte Marie-France. Perú Indígena n° 27 (1988) & 28 (1990), Instituto Indigenista Peruano, Ministerio de Trabajo y Promoción Social, con el auspicio de CONCYTEC. In: Bulletin de l'Institut Français d'Études Andines, tome 19, N°2, 1990. pp. 511-512

Kentyoreri et Korinto

Patte Marie-France. Kentyoreri et Korinto. In: Journal de la Société des Américanistes. Tome 78 n°2, 1992. pp. 181-203

Entre Guajiros et Espagnols, les Humains. Récits Añun

Between Guajiros and Spaniards, the Humans - Añun Tales Abstract This article presents a selection of tales belonging to the oral tradition of the Añun people, an Arawak group threatened with extinction (North West coast of Maracaibo Lake, Venezuela). Leaving aside all theoretical discussion, the author attempts to show how oral tradition, through allegorical tales illustrating the dangers of integration, reflects the relationships held by the Añun with the other human groups living in the area and which, in the narrative, find expression in animal metaphors.Résumé L'article présente une série de textes tirés de la tradition orale añun, groupe arawak en voie d'extinction (côte nord-ouest du Lac de Maracaibo, Venezuela). Sans prendre de position théorique, l'auteur se propose de montrer comment la tradition orale, à travers des récits allégoriques évoquant les dangers de l'intégration, reflète les relations que les Añun entretiennent avec les autres groupes humains de la région et qui dans les contes, se traduisent par des métaphores animales.Entre guajiros y españoles, los Humanos - Relatos añun Resumen Este artículo presenta una serie de relatos de la tradición oral añún, grupo arawak en vías de extinción, localizado en el litoral noroeste del Lago de Maracaibo, Venezuela. Sin tomar ninguna posición teórica, la autora se propone mostrar a través de unos relatos alegóricos que evocan los peligros de la integración, cómo la tradición oral refleja las relaciones experimentadas por los añún con los demás grupos humanos de la región, traducidas en los cuentos por metáforas animales.Patte Marie-France. Entre Guajiros et Espagnols, les Humains. Récits Añun. In: Bulletin de l'Institut Français d'Études Andines, tome 19, N°2, 1990. pp. 499-506

: The position of the Guianese Arawak/Lokono in the Arawakan family

The Arawakan languages are an indigenous language family of South America and the Caribbean. It is the largest family in the Americas with the respect to number of languages and covers the widest geographical area of any language group in Latin America. The languages called Arawakan or Maipuran were initially recognized as a separate group in the eighteenth century. Originally the name Arawak was used for a powerful tribe in Guyana, Netherlands Antilles, Venezuela, Suriname and the French Overseas Department of Guiana. Lokono is the self denomination of this group. Internal classification within the Amerindian language families remains controversial, since there are considerable difficulties in distinguishing genealogical relatedness from areal features. However it is possible to assess, considering lexicon and typological common properties such as grammatical relations and morphological alignment that its closest relatives among the Arawakan languages are the Goahiro (or Wayuunaiki) language, spoken in Venezuela and Colombia and the Venezuelan Parauhano language. Despite its name, the Island Carib language was an Arawakan language. Its derived modern language Garifuna. Together with Arawak/Lokono, Goahiro and Parauhano, it is said to form the Northern subgroup of the Arawakan family

Negation in Guianese Lokono/Arawak

Apart from a negative particle, Guianese Arawak-Lokono exhibits, as many other Arawakan languages, a privative marker ma- which is the negative counterpart of attributive ka-. But in this particular language, the privative has developed uses independently from the attributive. On the one hand, it plays a role in derivation conveying the meaning of "lack"; on the other hand, it acts as a negative operator. Furthermore, the privative allows a specific construction which associates the non finite form of the lexical verb with a "dummy" verb. We assume this last construction to be due to the affinity of negation with stativity

Quelques aspects de la négation dans trois langues arawak du nord

version préliminaire d'un article paru dans "La négation et les énoncés non susceptibles d'être niés", Cnrs editions, 2010, Frank Floricic et Renée Lambert-Brétière eds.Dans bon nombre de langues appartenant à l'ensemble arawak, famille de langues amérindiennes, il existe une négation lexicale qui se matérialise par le préfixe ma- "privatif" en paradigme au niveau syntagmatique avec ka-"attributif" ou "dotatif". Cette étude se limite à l'analyse de la négation dans trois langues arawak du nord : l'arawak des Guyanes ou "lokono" parlé en Guyane française, au Surinam et au Guyana, le guajiro et le paraujano, langues de la frontière colombo-vénézuélienne, au nord-ouest du Venezuela. En dehors de la négation construite à partir du privatif, il existe dans les trois langues une négation qui porte sur l'ensemble de l'énoncé et qui présente des formes différentes selon les langues

: Une langue amérindienne d'Amazonie

Expression d'un peuple originaire d'Amazonie, la langue arawak relie la Guyane à la Caraïbe. Outre les chapitres consacrés à l'histoire et à la société, aux relations entre la langue et la culture, l'ouvrage expose dans la grammaire les catégories de la langue, puis indique comment faire une phrase. Quelques phrases usuelles, un index des morphèmes, puis deux lexiques arawak-français et français-arawak terminent l'ouvrage

Territory, Identity, and Language among the Añun people (Venezuela)

la copie déposée est une première version de l'article paru en 2011. Cette publication fait suite au congrès 2005 de AAA à Washington session: "Endangered languages and Linguistic anthropology".The Añun language (also known as "Parauhano") is still spoken by a few aged individuals, all speaking Spanish in everyday activities and living in lake-dwellings between Maracaibo and the Venezuelan border with Colombia. The territory of the Añun people, disputed ever since the first contacts with the Europeans, has progressively shrunk with the increasing importance of the oil industry. Their linguistic situation, reflected in their oral narratives, takes us back to the power relations experienced by the speakers. Besides providing the community with the widest range of documentation as possible, linguistic anthropology assumes a participative approach, which can help create a partnership between elder speakers and young members of the community, in order to preserve traditional knowledge and develop different aspects of the language and the culture. To be effective, the revitalization of the language should go together with territorial claims and identity recognition

The Arawak Lokono word for "man": A case of grammaticalization

The Arawak language of the Guianas, also known as "Arawak proper" or "Lokono", -- a native term meaning "human beings", "the Indians" -- is one of the few surviving Amerindian languages of he Caribbean area. It is spoken nowadays in Suriname, Guyana and French Guiana. In this language, the term wadili , "man", is used in negative sentences as a modal verb meaning "to be able (to do something)". A similar innovation is to be found in Surinamese Sranan Tongo, a Creole language spoken in Suriname and in French Guiana. In this language, man with the meaning "man, human being" has developed in the same way, as a "modal auxiliary" which "conveys the sense of ability constrained by physical laws or other sources beyond the agent's control". In both languages, this innovation is considered as due to grammaticalization, as discussed in D. Winford (An Introduction to Contact Linguistics, Blackwell, 2003:351-2). We will discuss the status of the Arawak-Lokono word for "man", wadili, a piece of innovation, and postulate for the way it is being used a case of calquing consisting in a parallel innovation in two langages in contact: Arawak-Lokono and Sranan Tongo

Caminos cruzados

El presente libro nos ofrece la oportunidad de conocer el avance de las ideas sobre los interrogantes más destacados de la investigación socio-antropológica y lingüística que se realiza actualmente en Venezuela y en sus espacios limítrofes, en Brasil y Colombia. El lector encontrará también ejemplos de sociedades africanas -de Benín y de Costa de Marfil- que dan materia de reflexión y de comparación. Esta obra es la expresión de la riqueza de las problemáticas cuando, ajustándose al seno del conocimiento, la antropología integra los diferentes puntos de vista al tomarse el tiempo de cruzar el camino de las disciplinas afines. A partir de programas de investigación-participación o experiencias más concentradas en la investigación fundamental sin olvidar, por lo tanto, los intereses indígenas, las diversas contribuciones dan cuenta de las principales preocupaciones contemporáneas de las ciencias sociales. Se observa particularmente una doble orientación en los estudios. Una intenta superar los modelos explicativos monofactoriales y formular análisis que consideran diversos acercamientos, la otra trata de establecer vínculos entre la teoría y la práctica social. Ambos objetivos ilustran un mismo esfuerzo para establecer relaciones entre diferentes campos del conocimiento e integrar sus aportes específicos