[indigenous_peoples_literature] Computer Coding for Aboriginal Language Syllabics (fwd)

[David Gene Lewis]

This is an interesting program...

---------- Forwarded message ----------
Date: Mon, 15 Nov 1999 14:20:48 -0800
From: nativelit at earthlink.net
To: indigenous_peoples_literature at eGroups.com
Subject: [indigenous_peoples_literature] Computer Coding for Aboriginal Language Syllabics

Subject:       Computer Coding for Aboriginal Language Syllabics

The National Association of Cultural Education Centres Program (NACEC)
is working with the Aboriginal community, Canadian federal government
departments and the Canadian Aboriginal Syllabics Encoding Committee
(CASEC) to standardize a code set of syllabic and unusual roman
characters for use on computer systems.  This project will gather
information on the use of syllabic and hard-to-construct characters
in First Nations across Canada by identifying specific micro-computer
application needs in the fields of business and economic development,
and education.  The data and information collected will be entered
into a central data base and made available to all Aboriginal groups
through their cultural centres or by direct modem link.

There exists a clear requirement for a nation-wide standard set of
Aboriginal syllabic characters.  As many of Canada's Aboriginal
language groups look to the potential of utilizing advanced computer
applications and communications to increase their capacity to meet the
cultural, linguistic and economic demands for survival, they are often
hindered by the current lack of a single, standardized character set to
work with.  Use of syllabic languages on a computer is currently
difficult
for all users.  Because of this lack of a standard character set, groups
attempting to use syllabics or hard-to-construct characters must resort
to
the use of cumbersome and incompatible font packages and drawing
programs
to imitate true syllabic character sets.

The project is collecting Aboriginal Syllabic characters as well as
hard to construct characters.  The end purpose is to present the
final repertoire of charters to the International Standards
Organization for implementation into the new world standard called
10646 or UNICODE.

This project is identifying technologies and applications that can
use these character when complete for field testing and to protect
the survival and promote the use of Aboriginal languages in
Canada.

If you would like more information on this initiative or wish to
have input on the identification of technologies and applications
please email me (ah506 at freenet.carlton.ca) and I will pass your
questions onto the project leaders, Glenn Morrison and Paul Green
of NACEC.

You may also contact the NACEC BBS directly at 1-819-772-4805.
It is significant that among the Navajos the principal occasion for
the narration of the cosmogonic myth [myth about the creation of
the universe] is in connection with cures. 'All the ceremonies
center around a patient, Hatrali (one sung over), who may be sick
or merely sick in mind, i.e. frightened by a dream, or who may be
needing only a ceremony, in order to learn it in the course of
being initiated into full power of officiating in that chant--for
a Medicine Man cannot give a healing ceremony until he has the
ceremony given over him' [See Note 1]  [And also perhaps in the
same way that modern psychoanalysts cannot practice until after
having undergone psychoanalysis.]  The ceremony also comprises the
execution of complex designs on sand (sand paintings), which
symbolize the different stages of the Creation and the mythical
history of the gods, the ancestors, and humanity.  These designs
(which bear a strange resemblance to the Indo-Tibetan *mandalas*)
reactualize, one by one, the events which took place *in illo
tempore* [i.e. primordial time].  Listening to the recital of the
cosmogonic myth (followed by the recitation of the myths of origin)
and contemplating the sand paintings, the patient is projected out
of profane [i.e. ordinary] time into the plenitude of primordial
time: he has gone back to the origin of the world and is thus a
witness of the cosmogony.  Very often the patient takes a bath on
the same day that the recitation of the myth or the execution of
the sand paintings begins; in effect, he too re-begins his life, in
the strict sense of the word.
     Among the Navajos, as among the Polynesians, the cosmogonic
myth is followed by recitation of the myths of origin, which
contain the mythical history of all 'beginnings': the creation of
man, animals, and plants, the origin of the tribe's traditional
institutions and culture, and so on.  In this way the patient goes
over the mythical history of the world, of the Creation, down to
the moment when the narrative that is being told was first
revealed.  This is extremely important for an understanding of
...traditional medicine.  In the ancient East, as in every
'popular' medical tradition, whether in *Europe or elsewhere*
[emphasis mine], a remedy becomes effective only if its origin is
known and if consequently, its application becomes contemporary
with the mythical moment of its discovery.  This is why, in so many
incantations, the history of the disease, or of the demon who
causes it, is related and at the same time the moment is evoked
when a god *or a saint* [emphasis mine] succeeded in conquering it
(Eliade, 1959, p. 83).
Mescalaro Apache Cultural Center Museum
P.O. Box 176
Mescalero, NM 88340
(505) 671-4495
There is a great collection of Native (North) American poetry
in a book called "The Remembered Earth".  I keep forgetting
to get the author etc when I'm at home but I got it a few
years ago at a Borders Bookstore.
A Cree syllabary font for the mac is available from the Linguistics
archive,
ftp to linguistics.archive.umich.edu, and look. IPA fonts are also
available
there, that might contain all the accents, special letters you need.
Re:  DNA Probe Angers the "Endangered"

        Tuesday morning a posting discussed the Human Genome
Diversity Project.  I am involved in that effort and have discussed
it before on this mailing list.  This seems like a good time to
bring Native-L readers up-to-date on the Project.

        In early September this year, an international congress
agreed to an organizational structure for this Project and reached
some basic conclusions about how it should proceed.  The Project is
a non-governmental effort by scientists around the world to
coordinate research on human genetic diversity.  It will have an
international steering committee, eventually to be selected by an
annual international forum, attended by scientists, representatives
of indigenous peoples, representatives of relevant international
organizations (such as UNESCO, for example), and others.  The
international steering committee will have two standing
subcommittees, one on ethics and one on databases.  Fundraising and
control over most operations will be handled by regional committees.
The two regional committees that are currently most organized appear
to be the European committee, which has some funding from the
European Community, and the North American committee, which is still
seeking funding.

        The Project wants to do four things:  collect DNA samples
from populations -- large and small, indigenous or otherwise --
around the world, preserve those samples in order to make them
available to any scientist who wants to do research with them, do
some basic analysis of all the samples, and collect and make freely
available the results of the analysis and research through a
database.  The goal chosen as possible, though difficult, is to
collect DNA samples from about 500 of the world's 4,000 to 8,000
populations within the next five years.

        No populations have been, or could be, "selected" for
sampling.  Some populations have been listed as examples as
populations that would be particularly interesting for sampling.
Some kind of list of examples is essential for seeking grant funding
-- otherwise, the first question you have to answer is "don't you
even know what populations you want to sample?"  One of the many
criteria for picking examples of interesting populations was small
size.  For example, one group in Tierra del Fuego reportedly has
only two members.  Should those people die, or, perhaps more likely,
move to a city, sampling may more difficult or impossible. The
actual collection of samples will depend on the willingness of the
population to be sampled, as well as on the interest of an
anthropologist or other person knowledgeable in the population's
culture to ensure that the collection is done in a way that provides
true informed consent and that comports with the population's
culture.  If populations do not wish to participate in the Project,
they will not be included.  The list of examples was made solely as
a list of examples, without any attempt at that point to determine
whether the population would like to participate or whether any
anthropologist or other expert would be available.

        The Project recognizes that it is legitimate for the sampled
populations to wonder what's in this Project for them.  The answer
may vary from population to population.  Some populations may be
quite interested in the historical story that may be read from DNA,
tracing their connections to other populations and their ancestors'
migrations.  Other populations may suffer from diseases that appear
to have a genetic link, such as sickle-cell anemia in some African
and African-American population or diabetes among some Native
Americans.  This Project may lead to progress in understanding,
preventing, or curing those conditions.  In other cases, the
population may receive direct medical services in the course of the
collection process, as medical personnel may be made available as
part of that process.   The Project would like, but is unlikely to
receive, $25 million over five years to study 500 populations.
That's $50,000 per population.  For that money,the Project could not
eliminate poverty or end the oppression of any of the populations it
samples, indigenous or otherwise.  Nor do we have any reason to
believe that this scientific research funding would be used to, for
example, buy land for the Cayuga Nation if it were not used for the
Human Genome Diversity Project.  More likely, it would go to
something like the superconducting super-collider.  But the Project
will provide some benefits to populations that choose to
participate.

        More generally, I think the Project will have broader
benefits for indigenous populations and for all us humans.  The
Human Genome Project, the $3 billion, 15 year undertaking to
sequence "the" human genome, is a separate undertaking from our much
smaller effort, but it, in a way, is the smaller project.  It will
eventually publish a sequence of nucleotide base pairs, taken
largely from samples from white North Americans, and proclaim that
it is "the" human genome. But each human (at least, each
non-identical twin and, to some extent, even identical twins) has a
different genome.  Some of those differences, albeit very minor
ones, reflect the differing histories, travels, and marriages of
different current populations.  We can acknowledge the diversity of
our species only by studying that diversity, not by pretending that
an American genome is "the" human genome.  At the same time,
studying the diversity should help us see better how closely related
all humanity is -- that we are, in literal fact, an extended family.
Improving that kind of understanding should help all the world's
human populations.

        The issue of intellectual property rights has caused
misunderstandings between the Project and some groups representing
indigenous peoples, including the World Council of Indigenous
Peoples.  The Project was viewed as similar to plant prospecting
trips, that had enriched the genetic stock available to western seed
or pharmaceutical companies, and ultimately their profits, without
providing any benefit to the people who had nurtured and
domesticated those plants.  Most of the scientists involved in the
Project believe it is unlikely that the human DNA samples will lead
to any commercially valuable products.  Even if it does, the Project
is not a drug company and has no funding from such sources, nor
would it patent anything it finds or make any profit from its
samples.  At the international conference in September, the Project
decided definitely that it would try to protect the intellectual
property rights of the sampled populations in the DNA samples it
collects.  The exact manner of that protection is still up in the
air, but the Project is committed to ensure that financial benefits
from the Project, in the event there are any, will flow back to the
sampled populations.  I personally have talked with representatives
of the World Council of Indigenous Peoples on this issue and believe
that the Project's position on intellectual property rights has
assuaged some of their concerns.  I hope, and expect, that the WCIP
will be involved with us as we work to implement this goal.

        In most areas, the Project remains in its planning stages,
without any significant funding.  Part of that planning certainly
includes consideration of the ethical and social issues raised by
the Project.  We are currently seeking funding to allow us to
explore those issues in more detail, including through regular
contacts with indigenous populations and the groups that represent
them.  I have just been named chair of the ethics subcommittee of
the North American Regional Committee, and would welcome your
thoughts on these issues, as well as suggestions of people to
contact.

        Finally, I like Star Trek:  The Next Generation, and Deep
Space Nine is growing on me, but I have noted that those programs
portray a much richer diversity of humanoids than of humans.  Even
those crew members who are not white seem to be rooted firmly within
existing western cultures, with the possible partial exception of
Keiko.  Only aliens seem to be allowed substantially different
cultures from "earth standard."  I find that mildly annoying -- and
I think it is the kind of misperception that the Human Genome
Diversity Project could help counteract, not encourage.  This is no
more a museum preservation project than any ongoing study of any
culture or any population's history.  And it certainly isn't
Jurassic Park.   To me, it seems a small and worthwhile investment
in improving our understanding of our human family.
Columbus Day:

        The day Americans honour an Italian,
        Who was working for the Spanish
        And Discovered the Americas
        While he was searching for China off the Coast of Cuba
        And then named the natives Indians.
The Harper's Anthology of Native American Poetry, edited by Duane
Niatum,
is excellent. Brian Swann's fine introduction cites a number of previous
anthologies of native American poetry.

You might also be interested in the series Bill Moyers did for PBS on
contemporary poets. On one of the programs Mary TallMoutain and Joy
Harjo
read. These videos are available in most libraries. Does anyone remember
the name of the series?
     Soc.Religion.Indigenous.North.America as the name of a
newsgroup is certainly a good idea for those people who want to
discuss indigenous North American religions exclusively.  However,
those people who want to discuss shamanistic aspects of religions
in Asia, Africa, Australia, Latin America, the Caribbean (Haiti
alone could occupy people for an indefinite length of time), and
last but not least, Europe (for instance, among the Romanies or
Gypsies) would still need the group named Soc.Religion.Shamanism.
An alternative, of course, would be to form a separate news group
for each religion or group of religions being discussed.  However,
I cannot imagine how many separate news groups that would entail.
===============
The following story was aired on National Public Radio's "Weekend
Edition," October 16, 1993.

A case is being heard at present in the State of Idaho.  A Native
American toddler (I missed the specific age if this was given),
born to a white mother and an Oglala (sp) Sioux father, is now in
foster care with a White family.  The father previously showed no
interest in the child, and is still uninvolved.  The paternal aunt
wants to gain custody.  The child, though young, is at an age when
a change of custody may have lasting traumatic effects.
     The paternal aunt maintains she should be given custody in
order to expose the child to his Native American culture.  The
attorney for the White couple with whom the child is now placed,
argue that if exposure to Native culture is the issue this can be
done without removal of the child from the present placement.
Ordinarily, any change of custody must be for good cause, since
change of custody is considered a major intervention.  However, the
1978 Indian Child Welfare Act provides that native tribes should
have priority in adoption cases, and was meant to stem the flow of
infants from Native American communities.  Thus, the paternal aunt
is likely to prevail.
     I find it naive that the attorney for the White couple would
maintain that the couple could acquaint the child with Native
culture just as easily as Native Americans could.  Then there is
the experience of a Native American growing up among primarily
White persons, and the possible exposure to instances of racial
prejudice (at least from others outside the immediate family, if
not also from unconscious sources within the family).  It is also
possible that a Native American upbringing would provide the child
with cultural defenses against those experiences of racial
prejudice which such a child would inevitably experience.  Not only
is a White family not likely to know, or be able to provide, such
cultural defenses, but the child's identification with such a
family is likely to leave him particularly vulnerable to prejudice
from this societal group (that is, even beyond the vulnerability
which would result from a lack of appropriate "cultural defenses").
I think these considerations outweigh those of possible trauma
which might result from any change of custody.
       Of course, this conclusion could be mistaken.  No mention
was made of the routine quality of care now being provided by the
White couple; nor was there any mention of the routine care likely
to be provided by the child's Native American relatives.  We
already know that his father is emotionally absent; whether an
extended family which includes male members is available is also
unknown.  The concept of "cultural defenses" against racial
prejudice is, however, an important one.  It was not mentioned in
the report, and is not one with which many mainstream Americans are
likely to be acquainted.
     If others heard this report, and if there are errors in the
above or missing details please provide the added information.  I
am particularly concerned to get a correct spelling for the name of
the tribe to which the Native father belongs.




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