Wednesday, April 27, 2011

World’s rarest language on verge of extinction

Linguists from the University of Oxford are striving to preserve the Dusner, an endangered Indonesian tribal language, as its only three speakers were reportedly injured in natural disasters.

Two of them narrowly escaped death during a flood and the other was living next to a volcano when it erupted, the Astralian newspaper said.

The scholars including Mary Dalrymple, a professor of syntax, have visited the country to capture the language, the newspaper reported.

“It has been a nervous few months waiting to hear whether or not our speakers survived,” she was quoted as saying. “The woman was badly affected by the volcano. She was stuck and couldn’t leave, but she did survive.”

There are only three Dusner speakers left, all now in their 60s and 70s. The average life expectancy of the country is only 71.

“This illustrates why our project is so important. We only found out that this language existed last year, and if we don’t document it before it dies out, it will be lost forever,” the professor said.

According to her, Dusner-speaking parents considered Malay more important when getting a job and did not teach the language to their children. Therefore, their decedents do not speak the language. There is also no written form, so all stories or history told in the language can only be communicated orally.

The report said there are roughly 130 languages that are spoken by less than 10 people. There are about 6,000 different languages spoken all over the world for now, with half of them likely to disappear by the end of the century.

Kang Yoon-seung Intern reporter
(koreacolin@gmail.com)

Thursday, February 17, 2011

INNOVATING MINDS, COMMUNICATING IDEAS: REINVENTING LANGUAGE TEACHING AND LEARNING

http://kkpipm1.blogspot.com/2008/08/innovating-minds-communicating-ideas.html

INNOVATING MINDS, COMMUNICATING IDEAS: REINVENTING LANGUAGE TEACHING AND LEARNING

Anjuran: INSTITUTE OF MODERN LANGUAGES AND COMMUNICATION
Universiti Multimedia, Kuala Lumpur

17 -19 March 2008

Membina Kemahiran Bahasa Budaya Tinggi dalam Bahasa Melayu

Prof. Emeritus Abdullah Hassan
Fakulti Bahasa
Universiti Pendidikan Sultan Idris


Abstract

Developing a Sophisticated Level of Language Proficiency in Malay. This paper makes a critical survey of the general level of proficiency in Malay today. It has deteriorated to a level of a bazaar language. Its speakers incessantly use code mixing (a low level skill), often mistaking it for code switching (an intellectual and cultured skill). It will look into the pronunciation, affixation, grammar, lexicon, and cultural elements violated. This will be followed by some suggestions how these negative language habits can be overcome to develop a sophisticated level of competency.

Friday, January 28, 2011

INTERLOK VS HUCKLEBERRY FINN [2]

There weren't any niggers, then

Jan 7th 2011, 20:30 by G.L. | NEW YORK

DID that headline make you uncomfortable? Of course it did, and you're not alone. As Publisher's Weekly reports, NewSouth Books is releasing a new edition of Mark Twain's "Adventures of Huckleberry Finn" and "The Adventures of Tom Sawyer" (yes, the first title apparently does lack the definite article) with the words "nigger" and "injun" removed.

"Political correctness!" you cry. Not so fast. The editor, Alan Gribben, a Twain scholar at Auburn University in Montgomery, Alabama, explained that when he took part in Big Read Alabama, a state-wide reading programme that had chosen "Tom Sawyer" as its text for 2009,

I was sought out by local teachers, and to a person they said we would love to teach this novel, and 'Huckleberry Finn', but we feel we can't do it anymore. In the new classroom, it's really not acceptable.

He elaborates, in his introduction to the new edition, that "numerous communities currently ban 'Huckleberry Finn' as required reading in public schools owing to its offensive racial language", and that in his long experience, people prefer it without the racial slurs:

For nearly forty years I have led college classes, bookstore forums, and library reading groups in detailed discussions of 'Tom Sawyer' and 'Huckleberry Finn' in California, Texas, New York, and Alabama, and I always recoiled from uttering the racial slurs spoken by numerous characters, including Tom and Huck. I invariably substituted the word “slave” for Twain’s ubiquitous n-word whenever I read any passages aloud. Students and audience members seemed to prefer this expedient, and I could detect a visible sense of relief each time, as though a nagging problem with the text had been addressed.

On the one hand, I'm inclined to defend Mr Gribben. His motives are clearly noble. He wants to make classics of American literature more widely read, and is willing to pay the price of a little sanitisation. Even with the words "nigger" and "injun" gone from the books, you'd have to be an idiot to read them and not notice how widespread and evil slavery and racial prejudice were; so if cleaning up Twain makes more young people read him and learn about life back then, that is surely to the good. Finally, as he points out, this new edition hardly wipes the unexpurgated Twain off the literary map:

...literally dozens of other editions are available for those readers who prefer Twain’s original phrasing. Those standard editions will always exist... This NewSouth Edition of 'Tom Sawyer' and 'Huckleberry Finn' is emphatically not intended for academic scholars.

On the other hand, I agree with Ta-Nehisi Coates Jamelle Bouie on Ta-Nehisi Coates' blog that

erasing "nigger" from 'Huckleberry Finn'—or ignoring our failures—doesn't change anything. It doesn't provide racial enlightenment, or justice, and it won't shield anyone from the legacy of slavery and racial discrimination. All it does is feed the American aversion to history and reflection.

A sanitised Twain may teach young readers a lot, but it hides from them a crucial insight: that a word they know to be unacceptable now was once utterly commonplace. You can't fully appreciate why "nigger" is taboo today if you don't know how it was used back then, and you can't fully appreciate what it was like to be a slave if you don't know how slaves were addressed. The "visible sense of relief" Mr Gribben reports in his listeners is not, in fact, desirable; feeling discomfort when you read the book today is part of the point of reading it. (Of course, even today, if you're black, you may well use "nigger" in the company of other blacks. But even to understand why that use is okay while its use by a white person isn't, you have to be aware of the word's historical role.)

Furthermore, eliminating "nigger" and "injun" elides how closely language is tied to social norms. The everyday words we use aren't chosen by chance or dictated by a dictionary; they reflect our relationships with one another. This is a basic lesson in how human society works. Given how little young Americans read, one who reads the original Twain is unlikely to read much else that teaches it so clearly.

I might still side with Mr Gribben, however, were it not for one thing. He goes so far to avoid these words that he circumvents them even in his introduction. He writes that Twain

was endeavoring to accurately depict the prevailing social attitudes along the Mississippi River Valley during the 1840s by repeatedly employing in both novels a linguistic corruption of “Negro” in reference to African American slaves, and by tagging the villain in 'Tom Sawyer' with a deprecating racial label for Native Americans... in Chapter 1, the boys refer to slaves four times with the pejorative n-word.

The sheer hammering repetition of "nigger"—219 times in Huckleberry Finn—may justify cutting it out of the text. But refusing even to mention it when you're explaining why you've cut it out smacks of just what Mr Coates Bouie alleges: an "aversion to history and reflection". The very fact that the text has had a word excised is itself an important lesson in the history and politics of language, but it's a lesson lost on young people if you can't even bring yourself to tell them, unambiguously, what that word is.

Update: There's a good discussion at the New York Times' "Room for Debate", with a preponderance in favour of keeping Twain as is. I best like Gish Jen's comment: "It is, of course, perfectly fine to change the texts of Huck Finn and Tom Sawyer, so long as the cover reads, by Mark Twain* with a footnote: *as bowdlerized by Alan Gribben."


SOURCE: http://www.economist.com/blogs/johnson/2011/01/sanitising_huckleberry_finn

INTERLOK VS HUCKLEBERRY FINN

Huckleberry Finn loses the 'nigger' he loves, thanks to a publisher's ethnic cleansing

huck2

There is a great fuss in America about a new edition of Huckleberry Finn from which the word nigger has been excised. It occurs in the novel 217 times, or 219 (tallies vary, and I have lost count), so its loss makes quite a difference. It is like The Merchant of Venice without the word Jew.

Indeed Jew is far more pejorative in the mouths of Shakespeare’s characters than nigger is in the mouths of some of Mark Twain’s. Launcelot Gobbo, Shylock’s servant, resolves to run away, and declares: “I am a Jew if I serve the Jew any longer.”

We readers of Shakespeare and Mark Twain do not dislike black people or Jewish people. Yet we can be more certain that Twain did not hate blacks than that Shakespeare was not anti-Semitic. Anyone would have to be not only stupid but a fool to miss the fact that Mark Twain was on the side of Jim, the runaway slave in Huckleberry Finn.

Even if we cannot be sure that Shakespeare wasn’t anti-Semitic, should it mean that teenagers at school must never read The Merchant of Venice again? Or, if we are doubtful about Thomas Carlyle’s attitude to emancipated slaves, does that mean nobody should peruse his discourse from 1853, On the Nigger Question?

Striking out the word nigger every time it appears in Huckleberry Finn is a kind of ethnic cleansing, a pretence that in the land of the free no one referred to black people by a demeaning term once the Civil War had been won.

Worse, it is to confuse a word with a system of thought. For something really hair-raising on race, look up the “scientific” approach of the 11th edition of the Encyclopaedia Britannica under the entry Negro. “The recognised leaders of the race are almost invariably persons of mixed blood,” it declares, “and the qualities which have made them leaders are derived certainly in part and perhaps mainly from their white ancestry.”

Mark Twain was having none of this. Huckleberry Finn is about the moral education of its hero. At first he is scandalised that his friend Tom Sawyer should be willing to help Jim escape from his “owner”. “I couldn’t believe it. Tom Sawyer a nigger-stealer! ” Huck believes that stealing will send him to hell, but, in a crux of the plot, he chooses to risk hellfire rather than betray Jim.

Huck learns Jim has feelings too, after hurting them by playing a trick on him. He apologises. “It was fifteen minutes,” Huck explains, “before I could work myself up to go and humble myself to a nigger; but I done it, and I warn’t ever sorry for it afterwards, neither.” How would that sentence be improved by changing nigger to slave, as the new publishers have done?

Huckleberry Finn has a happy ending of sorts, for Jim is freed. But Huck himself is the one who has no place in civilised society, and he hatches a plan to head off for “Injun” territory. Only, of course, the publishers can’t let the word Injun sully the minds of the impressionable young either.
The position of black people in America is only one strand of Huckleberry Finn, but it is the dominating theme of Twain’s very interesting problem tale Pudd’nhead Wilson. It concerns two babies, one regarded as a “nigger” though only one-32nd part black, the other the heir to the local estate. As in The Prince and the Pauper, Mark Twain has fun when they are swapped. Yet he calls his story a tragedy.

The child brought up as the heir goes to the bad, behaves badly to black people, and turns to murder. The amiable child brought up as a “nigger” is at last rewarded by being recognised as the heir. But he can never feel comfortable among white people, because of his speech and manners.
It’s nurture, not nature that makes the man, Twain suggests. For him, the problem is not “Niggaz with Attitude” but the attitude to “niggers”.

Sunday, January 16, 2011

INTERLOK dari sudut linguistik

Tentukan isu utama dalam artikel di bawah. Analisis dan jelaskan isu tersebut dari sudut pragmatik historis atau semantik historis. Sertakan maklumat dari kamus etimologi dari pelbagai bahasa yang sesuai.


Sunday January 16, 2011

Abdullah: My work is being misunderstood

PETALING JAYA: The word “pariah” in the novel Interlok was not intended to offend or belittle the Indian community, said its author Datuk Abdullah Hussain.

The 91-year-old said he was disappointed that people misunderstood his work and accused him of being racist.

He said the novel was written to describe the unity between the natives of the peninsula, who were Malays, and the Chinese who came to work in the tin mines and Indians brought in by the English as labourers.

“We have to understand that the term ‘pariah’ exists in India, but not in Malaysia.

“That’s the difference between India and Malaysia.

“Furthermore, the word exists in the dictionary, but Indians here want to forget about the caste system and the term pariah,” he told Mingguan MStar, the weekly Malay news magazine of The Star.

Abdullah said the contents of Interlok only became an issue because some quarters did not understand the true essence of the novel.

“If you read until the end, you will see the actual meaning. I pictured the respective roles of the Malays, Chinese and Indians.

“The unity between the three races shaped our nation and the Malaysian race,” said the National Laureate.

At a ponggal festival at the MIC headquarters yesterday, MIC president Datuk G. Palanivel maintained that the word “pariah” should be dropped from the novel.

He said although the Interlok issue was not political, it was sensitive to the Malaysian Indian community.

Interlok is used as a literature textbook for Form Five students, beginning this year.


sumber: http://thestar.com.my/news/story.asp?file=/2011/1/16/nation/7810859&sec=nation

Saturday, January 15, 2011

Kalau Berpacaran [ORIGINAL LIRIK DI SKRIN] -- Sohaimi Mior Hassan, Ana Raffali & Altimet HQ audio


Kumpulan Soalan Facebook

1) Jika tunang dikategorikan sebagai insan tersayang, ayahanda bonda dikategorikan sebagai insan apa? Jawab dalam kertas A4 bergaris. Pastikan panjang jawapan anda ngam-ngam enam halaman.

2) Lakukan satu penilaian tentang pemilihan kata dalam petikan di bawah, dengan mengambil kira latarbelakang pengucapnya.

"Tanpa saya duga, seorang daripada remaja itu meluru ke arah arwah suami lalu menikamnya bertubi-tubi. Saya pula dicederakan dengan objek keras," katanya sebak. (
http://www.utusan.com.my/utusan/info.asp?y=2011&dt=0115&pub=Utusan_Malaysia&sec=Jenayah&pg=je_01.htm)

3) Semua pelajar DIHARAMKAN mencari dan memberi alasan apabila Dr Radiah memberikan latihan, jika anda semua mahu berjayalah ye;) Oleh itu, semua diwajibkan pergi ke Queensbay untuk menonton satu filem Melayu, dan analisis filem tersebut menggunakan teori kesantunan Leech ATAU Grice.

4)

shud i SINCERELY ask the hmt329 studn 2 analyze diz song... why not??? so Nadia Mentos Gugurlz Fidah Arexureanz Ahmed Hamid hebahkan lagu ni dan analisis dari sudut makna literal dan bukan literal menggunakan satu daripada pendekatan semantik atau pragmatik yang dipelajari dalam kelas aspek teori:D

Friday, January 14, 2011

anak<>anak bahasa tagalog<>bahasa melayu



1) Menggunakan maklumat dari internet, dapatkan padanan bahasa Melayu untuk setiap perkataan bahasa Tagalog.

2) Kemudian, analisis dan jelaskan persamaan dan perbezaan perkataan dalam kedua-dua bahasa dari sudut fonetik dan morfologi.

3) Selepas itu, analisis dan huraikan aturan kata frasa dan ayat dalam lirik bahasa Tagalog. Anda boleh menggunakan bahasa Melayu sebagai rujukan bandingan.