draft manuscript - Linguistics - University of California, Berkeley

More documents

Recommendations

Info

(5.10) a. i. Aiquiara musa puereca Persona cana, roaya tipa musa puereca Dios? ii. Aiquiara musapuereca Personacana, roayatipa musapuereca Dios? iii. aikiaRa musap1R1ka personakana, Roayatipa 169 musap1R1ka Dios? aikiaRa musap1R1ka persona =kana Roaya =tipa musap1R1ka Dios dem.prox.ms three person =pl.ms neg =interr three God close: ‘These three persons, are they not three Gods?’ b. i. Roaya mura musa puereca Dios: adquiara musa puereca Persona cana, uyepe semai Dios mura, Santisima Trinidad nanirachira. ii. Roaya mura musapuereca Dios: adquiara musapuereca Personacana, uyepesemai Dios mura, Santisima Trinidadnani rachira. iii. Roaya muRa musap1R1ka Dios. aikiaRa musap1R1ka personakana uyepesemai Dios muRa. santísima trinidadnani RaSiRa. Roaya neg muRa musap1R1ka Dios 3sg.ms three God aikiaRa musap1R1ka persona =kana uyepe =semai Dios muRa dem.prox.ms three person =pl.ms one =verid God 3sg.ms santísima trinidad Holy Trinity =nani Ra= SiRa =contr.foc 3sg.ms= name close: ‘They are not three Gods. These three persons are truly one God. The Holy Trinity is its name.’ (5.11) a. i. Aiquiara muesa puereca Persona cana zui manis mai tipa ahuaguaca emenua? ii. Aiquiara muesapuereca Personacanazui, manismaitipa ahua guaca emenua? iii. aikiaRa musap1R1ka personakanasui, maniamaitipa awa uwaka 1m1nua? aikiaRa musap1R1ka persona =kana =sui maniamai =tipa awa 170 dem.prox.ms three person =pl.ms =abl which =interr man uwaka 1m1nua transform long.ago close: ‘Of these three people, which transformed into a man long ago?’ target: ‘Of these three people, which became man? b. i. Dios Taegra semai, Ahuaguaca emenua. 169 Our analysis here differs from Cabral (1995:380), who segments Roaya as roa ya neg 3+. However, Cabral’s segmentation is untenable for a number of reasons. Although the negative morpheme Rua is indeed attested in modern Omagua, Cabral identifies the other element she segments off as the Kokama-Kokamilla 3sg.fs pronoun ya= (see Vallejos Yopán (2010a:201)), which is not found in modern Omagua (see Table 2.2). Moreover, this is a feminine genderlect form; but recall that the ecclesiastical materials are written in the masculine genderlect (see footnote 162), making the identification of with the feminine genderlect Kokama-Kokamilla pronoun form doubly problematic. A second difficulty with Cabral’s analysis is posed by the position of : pronominal proclitics in Omagua never attach to the interrogative enclitic =tipa, as they attach only to nominal, verbal and postpositional hosts. Finally, analyzing as a pronoun of any type in this sentence is problematic for syntactic reasons, since that the verbal argument is already expressed by muRa, the 3sg.ms pronoun (note that this forces Cabral to gloss muRa as emph). The sequence nevertheless remains perplexing: see §2.3.4.1 for additional discussion of Roaya. See also Cabral (1995:381) for additional problematic segmentations involving a supposed 3sg.fs ya=. 75
ii. Dios Taegrasemai, Ahua guaca emenua. iii. Dios ta1Rasemai awa uwaka 1m1nua. Dios ta1Ra =semai awa uwaka 1m1nua God son.male.ego =verid man transform long.ago close: ‘The son of God truly transformed into man long ago.’ target: ‘The son of God truly became man. (5.12) a. i. Mareicua tipa Dios Teagra Ahuaguaca emenua? ii. Mareicuatipa Dios Teagra Ahua guaca emenua? iii. maRaikuatipa Dios ta1Ra awa uwaka 1m1nua? maRai what =ikua =tipa Dios ta1Ra awa 171 uwaka 1m1nua =reas =interr God son.male.ego man transform long.ago close: ‘Why did the son of God transform into a man long ago?’ target: ‘Why did the son of God become man? b. i. Yenne va zaschita raschi, yenne eracema mai caza zui; yenne rusui epeta zenoni, eguatemai ritamacati; yenne rayavaschimata zenoni veranu. ii. Yenne vazaschitaraschi, yenneeracemamaicazazui yenne rusuiepetazenoni, eguatemai ritamacati yenne rayavaschimatazenoni veranu. iii. yene RasaSitaRaSi, yeneeRas1mamaikanasui yene Rausuepetasenuni, 1watimai Ritamakate yene RayawaSimatasenuni weRanu. yene Ra= saSita =RaSi yene= eRa -s1ma =mai 1pl.incl 3sg.ms= love =nass 1pl.incl= good -core.neg =inact.nomz =kana =sui yene Ra= usuepe -ta =senuni 1wati =pl.ms =abl 1pl.incl 3sg.ms= escape -caus =purp be.high.up =mai Ritama =kate yene Ra= yawaSima -ta =senuni weRanu =inact.nomz village =loc 1pl.incl 3sg.ms= arrive -caus =purp coord close: ‘Since 172 he loves us, in order to save us from our evils and make us arrive in the high village.’ target: ‘Since he loves us, in order to save us from our evils and take us to Heaven. 170 Complements of uwaka ‘transform’ must take =Ra nom.purp, as does the corresponding complement in the parallel clause in the full catechism (see (6.11a)). 171 See footnote 170. 172 The use of ‘since’ is meant to translate the non-assertive marker =RaSi nass, and to indicate that the proposition ‘he loves us’ is presupposed, or non-asserted. 76
Page 1 and 2:
A Linguistic Analysis of Old Omagua
Page 3 and 4:
2.3.2 Nominal Modification . . . .
Page 5 and 6:
List of Tables 1 Morphemes and Abbr
Page 7 and 8:
Acknowledgments Our greatest thanks
Page 9 and 10:
fut Future tense =usu =usaRi goal G
Page 11 and 12:
=Ra nom.purp Nominal purposive nom.
Page 13 and 14:
Figure 2: Early Locations of the Om
Page 15 and 16:
of Faith. The texts were produced b
Page 17 and 18:
summarizing its publication history
Page 19 and 20:
2.1 Phonological Inventory Old Omag
Page 21 and 22:
pronouns: free pronouns are shown t
Page 23 and 24:
These phonological processes have g
Page 25 and 26:
patiRi =k1Ra usu priest =dim go ‘
Page 27 and 28:
2.2.3 Verbal Morphology In this sec
Page 29 and 30:
have presumably wanted to overtly e
Page 31 and 32:
(O’Hagan and Wauters 2012), i.e.,
Page 33 and 34:
is attested in modern Omagua, altho
Page 35 and 36:
ta= yapiSika -ta InI iSipu =pupI na
Page 37 and 38: 2.2.3.2.3 Clausal Nominalizers Old
Page 39 and 40: 2.2.3.2.4 Subject Nominalizer -suRi
Page 41 and 42: Table 2.12: Modern Omagua Verbs Nom
Page 43 and 44: 2.3.1 Basic Clause Structure Omagua
Page 45 and 46: Table 2.16: Order of Modern Omagua
Page 47 and 48: (2.39) ene yumiaw1RaRaSi ta, Roaya
Page 49 and 50: aikiaRa musap1R1ka persona =kana Ro
Page 51 and 52: marked by the purposive =senuni (se
Page 53 and 54: This morpheme has fallen out of the
Page 55 and 56: ‘It is Jesus Christ, the Son of G
Page 57 and 58: e.g., if, when, since, etc. - given
Page 59 and 60: ‘You rest while we go work.’ Mo
Page 61 and 62: yene= =ikua Ra= susana =RaSi cruz =
Page 63 and 64: awa =kai =suaRa =puRa man =? =advbl
Page 65 and 66: 2.3.9 Non-Verbal Predication Non-ve
Page 67 and 68: Chapter 3 Text Conventions This cha
Page 69 and 70: given for a very similar Quechua ca
Page 71 and 72: central vowel /1/. The high central
Page 73 and 74: Chapter 4 Lord’s Prayer 4.1 Bibli
Page 75 and 76: text is unclear, although it should
Page 77 and 78: (4.2) a. Ene nuamai ritama teneruri
Page 79 and 80: ename 139 ne= iSaRi tanu 140 ukukui
Page 81 and 82: The Jesuit missionary mentioned in
Page 83 and 84: (5.2) a. i. Maraitipa Dios mura? ii
Page 85 and 86: (5.5) a. i. Aguerepa Dios amiti? ii
Page 87: . i. Dios semai raicua zenoni, mura
Page 91 and 92: La copia del original me fue entreg
Page 93 and 94: (6.3) a. i. Mara e pupe Dios yahueq
Page 95 and 96: (6.7) a. i. Marae rapa Dios yahuequ
Page 97 and 98: (6.10) a. i. Ayquiara musa puereca
Page 99 and 100: ii. Virgen Santa Maria ceuecacuarap
Page 101 and 102: iii. yeneikua RasusanaRaSi, cruzaRi
Page 103 and 104: (6.20) a. i. Era Xtiano cana Dios c
Page 105 and 106: ii. Roaya, miaracanayacatu yennezum
Page 107 and 108: (6.26) a. i. Mura quarasschi pupe m
Page 109 and 110: (6.28) a. i. Mare tipa Ahuacana y a
Page 111 and 112: target: ‘Grieving with all their
Page 113 and 114: iii. m1t1R1pe 1p1sasui comulgayaRay
Page 115 and 116: muRia -i ta= saRa ta= ĩya =mukui =
Page 117 and 118: Chapter 7 Profession of Faith Below
Page 119 and 120: c. upai tautSakana eRa taconfesayaR
Page 121 and 122: When Uriarte and his Jesuit compani
Page 123 and 124: Uriarte’s own, and as such we do
Page 125 and 126: (Uriarte [1776]1986:ibid.) goes on
Page 127 and 128: wiSani =puRa tenepeta 290 muRa be.d
Page 129 and 130: eRaya usu yene= patiRi =kana well g
Page 131 and 132: 9.1 Jesuit Interactions with the Om
Page 133 and 134: Ecuador), 314 were sent to found a
Page 135 and 136: of Kambeba lived as far downriver a
Page 137 and 138: empeño para (sic) entroducir en la
Page 139 and 140:
There is ample evidence that Quechu
Page 141 and 142:
Chantre y Herrera (1901:93) similar
Page 143 and 144:
El P. Ignacio María Franciscis fue
Page 145 and 146:
versions of ecclesiastical texts in
Page 147 and 148:
9.3 Jesuit Language Use in Old Omag
Page 149 and 150:
(9.8) wakutatara wakuta -tara carry
Page 151 and 152:
espíritu santo =sui muRa virgen sa
Page 153 and 154:
the former Spanish sense was the on
Page 155 and 156:
A passive-like effect is achieved b
Page 157 and 158:
maRai =tipa Dios what =interr God
Page 159 and 160:
‘Where is God?’ b. 1watimai Rit
Page 161 and 162:
maRai =ikua =tipa Dios yaw1k1 upa =
Page 163 and 164:
aikiaRa musap1R1ka persona =kana uy
Page 165 and 166:
Table 9.2: Summary of Grammatical D
Page 167 and 168:
ely on translation from a Quechua m
Page 169 and 170:
Jesuits succeeded in bringing a sig
Page 171 and 172:
conclusion to be drawn from the his
Page 173 and 174:
Cabral, Ana Suelly Arruda Camara an
Page 175 and 176:
Edmundson, George. 1922. Introducti
Page 177 and 178:
Lemos Barbosa, Antonio. 1970. Peque
Page 179 and 180:
Porro, Antonio. 1994. Social Organi
Page 181:
Veigl, Franz Xavier. 1789. Status p
show all

draft manuscript - Linguistics - University of California, Berkeley

Create successful ePaper yourself

Delete template?

Save as template?