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Wilmington, North Carolina once had a thriving Black middle class and an elected interracial government. In 1898 white supremacists used violence to overthrow that government, kill Black residents and drive many others from the city.
MORE →Reflects the personal views, recollections, and perspective of the author, Mike Davis.
This is a personal recollection on the Move fire on May 13, 1985
| Warlmanpa Sign Language | |
|---|---|
| Region | Central Northern Territory |
Native speakers | None |
| Language codes | |
| ISO 639-3 | – |
| Glottolog | None |
Warlmanpa Sign Language is a highly developed Australian Aboriginal sign language used by the Warlmanpa people of northern Australia.
The first recorded documentation of Warlmanpa Sign Language was carried out by British linguist Adam Kendon. In 1978, Kendon began his initial work on gathering Aboriginal sign language material.[1]: 94–95 During this time, he travelled to many areas within the North Central Territory, documenting the sign languages of the Warlpiri, Waramungu, Mudbura, Anmatyerre, Kaytej, and Djingili, including trips to Tennant Creek, an area where Warlmanpa is located.[1]: 94–95
On his second visit to Tennant Creek, Kendon, along with fellow researchers, gathered a vocabulary of about 900 Warlmanpa signs.[1]: 94–95
Simultaneous use of sign and speech have been observed in daily situations among Warlmanpa speakers.[1]: 301
Banka Banka Station, which lies to the west of their original traditional area, has been a center for Warlmanpa people for several generations.[1]: 379
Out of the 41 emic handshapes recorded in Central Northern sign languages, 29 are used in Warlmanpa Sign Language.[1]: 120–121
In contrast to American Sign Language (ASL) and British Sign Language (BSL), Warlmanpa (and sign languages in the North Central Territory) makes almost no use of facial action and/or cues in sign formation. In addition, the majority of signs are performed with only one hand and the range of handshapes and body locations used are significantly different.[1]: 100–101
In documentation of Warlmanpa signs, Kendon and researchers followed the approach originally developed by William Stokoe for the description of signs in ASL.[1]: 100–101 In this sense, signs are regarded as actions which can be viewed in terms of three aspects: what is performing the action, the action taken and where the action is done. These aspects are named Sign Actor, Sign Action, and Sign Location, respectively.[1]: 100–101
The body parts manipulated in the production of the sign and how they are organized during production.[1]: 100–101
The pattern of action that is employed to produce the sign.[1]: 100–101
Where the utilized body parts are placed as they carry out the action performed.[1]: 100–101
The Stokoe notation, a phonemic script used for writing down sign languages, was adapted by Kendon for use in recording Australian Aboriginal signs.[1]: 104
The formula is arranged in a special order where L is Sign Location; ap, HS, and OR are the three components of the Sign Actor, arm position, hand shape, and orientation, respectively; AC is the Sign Action.[1]: 104
Many verbs in spoken Warlmanpa are compounds of a root verb and a preverb. This compound morphology is reflected in Warlmanpa Sign Language.[1]: 116
The use of sign language across Australia is less common amongst men and is typically associated with women.[1]: 57 Its use within the Warlmanpa is limited to traditional ceremonies and situations where speech is considered taboo.
Traditional practices in Warlmanpa society, such as initiation ceremonies or mourning, often place limitations on (or even restrict) the use of speech.
For young males in Aboriginal society, an initiation ceremony signifies their transition into manhood. Restrictions are placed on communication and behavior as a male undergoes this process and a state of "semi-death" is observed (since the dead cannot speak). In some societies, such as the Lardiil, these restrictions may last up to 6 months.[1]: 64
The death of a family member is strongly observed in Aboriginal society. Relatives of the deceased are often subject to speech bans. These bans are especially strict on female relatives, who may not use any form of speech to communicate. In some cases, such as in the Warumungu, these restrictions may extend for as long as two years.[1]: 64
Avoidance relationships are highly observed within Aboriginal society. For example, the avoidance between a son/daughter-in-law with their mother-in-law serves as a common case. Avoidance speech is the most likely way to communicate with one's mother-in-law. It has been observed that sign language can be used as form of communication in these situations, though only rarely.[1]: 66
Source: Wikipedia. Article content is retrieved live through the MediaWiki API.
Warlmanpa Sign Language is a highly developed Australian Aboriginal sign language used by the Warlmanpa people of northern Australia.
Many Australian Aboriginal cultures have or traditionally had a manually coded language, a signed counterpart of their oral language. This appears to be connected with various speech taboos between certain kin or at particular times, such as during a mourning period for women or during initiation ceremonies for men, as was also the case with Caucasian Sign Language. There is some similarity between neighbouring groups and some contact pidgin similar to Plains Indian Sign Language in the American Great Plains. Sign languages appear to be most developed in areas with the most extensive speech taboos: the central desert (particularly among the Warlpiri and Warumungu), and western Cape York. Complex gestural systems have also been reported in the southern, central, and western desert regions, the Gulf of Carpentaria (including north-east Arnhem Land and the Tiwi Islands), some Torres Strait Islands, and the southern regions of the Fitzmaurice and Kimberley areas. Evidence for sign languages elsewhere is slim, but they have been noted as far south as the south coast (Jaralde Sign Language) and there are even some accounts from the first few years of the 20th century of the use of sign by people from the south west coast. However, many of the codes are now extinct, and very few accounts have recorded any detail. Reports on the status of deaf members of such Aboriginal communities differ, with some writers lauding the inclusion of deaf people in mainstream cultural life, while others indicate that deaf people do not learn the sign language and, like other deaf people isolated in hearing cultures, develop a simple system of home sign to communicate with their immediate family. However, an Aboriginal and Torres Strait Islander dialect of Auslan exists in Far North Queensland (extending from Yarrabah to Cape York), which is heavily influenced by the indigenous sign languages and gestural systems of the region. Sign languages were noted in north Queensland as early as 1908 (Roth). Early research into indigenous sign was done by the American linguist La Mont West, and later, in more depth, by English linguist Adam Kendon.
Jingulu, also spelt Djingili, is an Australian language spoken by the Jingili people in the Northern Territory of Australia, historically around the township of Elliot. The language is an isolate branch of the Mirndi languages. The Jingulu have (or had) a well-developed signed form of their language.
This is a list of ISO 639-3 language codes starting with J. Index | a | b | c | d | e | f | g | h | i | j | k | l | m | n | o | p | q | r | s | t | u | v | w | x | y | z Abbreviations are used in the table as follows: Scope: I = individual language, M = macrolanguage, S = special code Type: C = constructed, E = extinct (in recent times), H = historical (distinct from its modern form), L = living, S = special code Deprecated codes are enclosed in (parentheses). The column Family contains the generic English name of the language's family or macrolanguage.
Before the 1921 destruction of Tulsa’s Greenwood District, Black residents had created a remarkable center of business and community life. The district included stores, professional offices, entertainment venues and homes owned by Black citizens. Understanding Greenwood means learning what was built—not only what was burned.
MORE →Brown v. Board of Education in 1954.
