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<p>Publicado na Linguist List (<a href="http://linguistlist.org/issues/19/19-1.html">http://linguistlist<wbr>.org/issues/<wbr>19/19-1.html</a>)<br>
<br>
------------<wbr>---------<wbr>-------<br>
Date: 30-Dec-2007<br>
From: Geoffrey K. Pullum<br>
Subject: Obituary: Desmond Derbyshire (1924-2007)<br>
<br>
Desmond Cyril Derbyshire, pioneering scholar of Amazonian linguistics,<br>
died peacefully in his sleep at 5:30 a.m. on December 19th, 2007,<br>
aged 83. In his distinguished academic career he had never held a<br>
regular faculty position in a university; his work in linguistics<br>
was divided between linguistic fieldwork in Amazonia, translation of<br>
the bible into the Hixkaryana language, writing and editing books<br>
and papers about the languages of lowland Amazonia and the Guiana<br>
highlands, and serving in educational and administrative roles for<br>
the Summer Institute of Linguistics.<br>
<br>
Des was born in the county of Durham, in the north of England, on<br>
September 10th, 1924. He did not go to university after leaving<br>
secondary school, but trained as an accountant. It was while he<br>
was working as a chartered accountant in the early 1950s that a<br>
friend working as a missionary in South America invited Des and<br>
his wife Grace to come and visit for a holiday, and they accepted.<br>
During their holiday in the jungle of what is now Guyana, something<br>
happened to Des that was literally life-changing.<br>
<br>
One afternoon Des decided to walk back on his own from one village to<br>
another, but instead got completely lost. Attempting to retrace his<br>
steps was no use; he couldn't find the point at which he had strayed<br>
from the usual path. He wandered about until long after nightfall,<br>
and began to be very concerned indeed. There was no sign of any<br>
paths, or of human habitation anywhere in the area, and he had been<br>
wandering for miles and miles. He had no food or drink or survival<br>
aids of any kind, and he was hopelessly lost in trackless forest.<br>
He spent the night amid the alien sounds of South American tropical<br>
jungle, well aware that he might die there and never be found. And in<br>
the privacy of his prayers, he made a firm promise: if he could be<br>
delivered from this situation, to get back to Grace and his friends,<br>
he would dedicate the rest of his life to God's service.<br>
<br>
Morning finally came, and something became apparent to Des that he<br>
had not been able to notice the previous night: within a quarter of<br>
a mile of where he was, a river was now visible through the trees.<br>
Rivers are thoroughfares in the South American jungle. He made his<br>
way down there and sat on the bank. Later that morning he was found<br>
by people who were out in a boat looking for him.<br>
<br>
Des didn't have to admit to anyone the promise he had silently made<br>
to his God during the night. But any commitment he ever made was<br>
one that he kept. In his own view, he had placed himself under an<br>
irrevocable obligation regarding the remainder of his life. He went<br>
back to England, gave up his job as an accountant, took the SIL's<br>
training course in basic field linguistics and bible translation,<br>
and went with Grace to Brazil, to live with the Hixkaryana tribe in<br>
the village of Kasawa by the Nhamunda river (a northern tributary<br>
flowing into the Amazon from the Guiana highlands).<br>
<br>
Living conditions were primitive, and no outsiders knew anything<br>
much about the language other than its Southern Guana Carib genetic<br>
affiliation. At the time there were only about a hundred speakers,<br>
and the society was demoralized and in a state of collapse from<br>
introduced diseases. Between 1959 and 1975, Des and Grace lived with<br>
the Hixkaryana for extended periods totalling over seven years, and<br>
worked on learning the language. The rest of the time was spent in<br>
doing descriptive work and bible translation at SIL centers, or back<br>
in England raising funds. (SIL members are expected to support their<br>
work with donations raised through their home churches, and supplies<br>
a modest supplementary stipend only if donations prove inadequate<br>
for even a minimal standard of living.)<br>
<br>
The most surprising story Des told of the long period of work in the<br>
Hixkaryana village concerned a day in November 1965. He had woken<br>
up early and begun work on linguistic analysis as usual, but today<br>
he heard the unexpected distant whine of the engine of the Norseman<br>
floatplane that the Summer Institute of Linguistics used for travel<br>
around the Amazon region of Brazil. He thought it was very strange<br>
that the plane would be coming to the village without having notified<br>
him previously. He watched it circle and land in front of his house.<br>
Once the motor was silent and the pilot's door was open, Des asked the<br>
pilot why he had come. The SIL pilot grinned and said "I've got Robert<br>
Kennedy on board." Des looked in the passenger seat in the back,<br>
and sure enough, there was New York's US Senator Robert F. Kennedy.<br>
<br>
Bobby Kennedy spent three days with Des among the Hixkaryana,<br>
sharing the daily lives of the people in the village and getting to<br>
know Des and Grace and their work. Kennedy was an excellent guest,<br>
participating fully in village life with its various hardships and<br>
never complaining. One afternoon, as Des and Bobbie were bathing in<br>
the Nhamunda river, Kennedy asked Des: "What's the name of this river?"<br>
<br>
"The Nhamunda", Des told him.<br>
<br>
"I want to remember the name," said Kennedy, "because just now,<br>
right here in this river, I have decided to run for President of the<br>
United States."<br>
<br>
(And so he did, announcing his candidacy late, in March 1968, when the<br>
weakness of incumbent president Johnson's support was fully clear.<br>
He was assassinated less than three months later, immediately after<br>
winning the California primary.)<br>
<br>
As Kennedy prepared to board the plane on the third day to leave,<br>
he turned to Des and said "You know, a lot of people would say that<br>
these people are not worth the bother of spending your life, with all<br>
of your education, in this isolated jungle spot." And he went on to<br>
say how much he admired Des for his work, and for believing that the<br>
Hixkaryana were worth the bother.<br>
<br>
Des did indeed think the Hixkaryana were worth the bother. He worked<br>
on for another ten years in Brazil, and completed a translation of<br>
the entire New Testament, sending it off for (anonymous) publication<br>
under the title "Khoryenkom Karyehtana: O Novo Testamento na Lingua<br>
Hixkaryana". Then in 1975 he decided it was time to become better<br>
acquainted with current linguistics, and he applied to do a Ph.D. at<br>
University College London. Special dispensation was needed from<br>
the University of London for him to be admitted to read for the<br>
Ph.D. (he had no university degrees at all), but Neil Smith, head of<br>
the theoretically-<wbr>inclined Linguistics Section of the Department of<br>
Phonetics and Linguistics at University College London, decided to<br>
admit him because of his linguistic training and interesting language<br>
background. And on Neil's suggestion, although Des was many years my<br>
senior, I became Des's de facto dissertation supervisor (officially,<br>
I could not supervise a doctoral student, because I was a temporary<br>
lecturer, not a member of the Senate).<br>
<br>
I have never known a more dedicated, conscientious, meticulous<br>
graduate student. The knowledge he had brought with him was a rich<br>
resource, and turned out to interest me greatly. During 1975 I<br>
happened to have made a study of all the literature I could find on<br>
languages that supposedly had object-initial basic constituent order in<br>
canonical clause types, and I had concluded that in none of them was<br>
the basic order genuinely object-initial. There were no languages,<br>
I had decided, in which fixed constituent order rather than case was<br>
the key indicator of grammatical relations in simple clauses, and<br>
the normal order, in contexts not conditioned by special discourse<br>
factors, was OSV or OVS.<br>
<br>
I mentioned this in a lecture at UCL in the fall of 1975, in the first<br>
few weeks of Des's first term as a graduate student. Des raised<br>
a hand and said politely that he thought the language he had been<br>
working on might be an exception, since OVS was its normal order.<br>
My reaction was that it would probably turn out to be an SOV language<br>
with optional subject postposing, but we would talk later and try to<br>
determine the facts.<br>
<br>
As we went over the issue carefully together in the following weeks,<br>
it became clear to me that Hixkaryana was no partial exception; this<br>
was the first rock-solid counterexample. And investigating it further<br>
looked like a much more interesting prospect than trying to protect<br>
my own previous opinions from being shown by my student to be wrong.<br>
<br>
Hixkaryana, it turned out, has fairly strict word order. Transitive<br>
clauses have a tightly bound OV verb phrase constituent that is<br>
usually followed by the subject NP. Des had actually said so in<br>
a dense 1961 paper I had not seen (IJAL 27, 125-142), packed with<br>
obscure formulae in the style of Kenneth Pike's framework, tagmemics,<br>
of which I knew little. My speculation about SOV order being more<br>
basic was completely refuted: the evidence pointed the other way.<br>
SOV order was not common, and when found was generally accompanied<br>
by clear signs (such as focus particles) that the discourse context<br>
was special. SOV order was the result of subject fronting for emphasis<br>
or contrast, not normal or neutral.<br>
<br>
Texts were available from which the facts could be confirmed: Des<br>
had published a collection of transcribed stories by native speakers<br>
under the title "Textos Hixkaryana" in 1965. But in addition,<br>
a well-concordanced comparative bilingual text was available: the<br>
first bound copies of "Khoryenkom Karyehtana" had arrived from Brazil.<br>
The translation had been checked throughout in consultation with native<br>
speakers, who approved the grammar and style years before Des even<br>
knew that OVS order was supposed to be unattested, so its preparation<br>
was not influenced by any linguist's view. We picked out the first<br>
hundred transitive clauses from the modern English version of the Gospel<br>
of Matthew, and counted the frequency of OVS constituent order in the<br>
corresponding sentences of the Hixkaryana translation. It surprised us<br>
both: the frequency was one hundred percent.<br>
<br>
I encouraged Des to write a squib for Linguistic Inquiry pointing out<br>
what appeared to be the first case of a fixed-order OVS language.<br>
I gave some advice about the outline and style of such a paper,<br>
but very little help was needed; Des wrote impeccable scientific<br>
prose, and the squib was accepted immediately. It appeared in 1977<br>
(LI 8.590-599). I also persuaded Des to offer a paper summarizing the<br>
syntactic typology of Hixkaryana for presentation at the Linguistics<br>
Association of Great Britain (spring 1977). Since he was away in<br>
Brazil when the meeting took place, it was my privilege to present<br>
it on his behalf.<br>
<br>
A short report appeared in the Sunday Times on the fact that an<br>
OVS language had been discovered, and the next week, to my great<br>
irritation, a letter appeared from someone who said that this was<br>
nothing new, it occurred in German. The point was apparently not an<br>
easy one to get across to the public at large: it was not about what<br>
was permitted, but about what was typical. No one could think it was<br>
normal in German to tell your sweetheart "Dich liebe ich" rather than<br>
"Ich liebe dich." In Hixkaryana, OVS was the basic, ordinary order<br>
of phrases, not just a sometimes permissible stylistic variation.<br>
So Des and I both learned a little about the difficulty of presenting<br>
linguistics to the public at large.<br>
<br>
John Hemmings' important historical work "Red Gold: The Conquest of<br>
the Brazilian Indians" came out in 1978, and the Sunday Times got<br>
a conservative literary critic to review it. Des and I were both<br>
utterly astonished by the result. The review began by describing a<br>
charming 17th-century Portuguese comic opera he had recently seen, and<br>
noted that the culture of Portugal's prosperity at the time had been<br>
funded by earnings from brutal overseas conquests; then it described<br>
some of Hemmings' grim catalog of genocide; and finally it raised<br>
the question of whether the Portuguese slaughter of the Brazilian<br>
Indians had been justified, and presented the opinion that it had,<br>
because their low cultural level and "deeply uninteresting lives"<br>
did not come up to the standard of the architecture and music that<br>
Western civilization had produced.<br>
<br>
Des and I were quite appalled, and we both sent letters to the<br>
editor. Mine was a polemic condemning the critic as a evil and<br>
ignorant racist. Des's letter was very different. He wrote movingly<br>
of having lived among Brazilian Indians and having valued them as<br>
friends and teachers and learned a great deal from them, and concluded<br>
simply that the reviewer was mistaken. There was no bitterness in it.<br>
The Sunday Times printed Des's letter but not mine. Des liked to<br>
tell this story (so Dan Everett tells me) because was proud of having<br>
emerged (to his surprise) the winner in a straight contest with me.<br>
I like the story too: I felt that it was the right decision for the<br>
Sunday Times to print Des's letter, with its first-hand experience,<br>
generosity, and calm reason. And it taught me a little about the power<br>
of Des's quiet and gentle manner in dealing with people and issues.<br>
<br>
An announcement came out some time around then announcing a new series<br>
of descriptive monographs, to be written in accord with a typological<br>
checklist format devised by Bernard Comrie and Norval Smith. I pointed<br>
out to Des that this would be a straightforward way to get a reference<br>
grammar of Hixkaryana published, and he immediately decided to<br>
take on the task. Meanwhile he was developing certain typological<br>
and theoretical ideas that he wanted to explore separately in his<br>
doctoral dissertation --- nobody knew anything about what to expect<br>
in the syntactic patterns of an object-initial language. Now he had<br>
two book-length projects going.<br>
<br>
One day in the early summer of 1979, Des told me he was going to<br>
collect the bound copies of his dissertation from the University<br>
of London's bindery. On his way back, bringing me one of the bound<br>
copies, he picked up his mail at the department office, and found<br>
that Lingua had sent him the first author's copies of the monograph<br>
he had completed for them --- it was number one in the new Lingua<br>
Descriptive Series --- so he gave me one of those as well. Just in<br>
time to catch a plane the next day: he was off to North Dakota to<br>
teach in SIL's summer program.<br>
<br>
Des had managed, without any fuss, to complete the Ph.D., publish<br>
a new book (an entirely different work), and leave for a teaching<br>
assignment on another continent, all within twenty-four hours.<br>
<br>
It crossed my mind at the time that this is how one might imagine<br>
a life might go if it were being directed and scheduled by an<br>
omniscient and omnipotent higher power. But on balance I think that<br>
to assume divine intervention at two different binderies would be to<br>
downplay Des's calm and efficient planning of his life. He was always<br>
reliable, always met deadlines and expectations. And he worked with<br>
a discipline, accuracy, and intelligence that permitted him to write<br>
excellent material without going through numerous drafts.<br>
<br>
I had obtained grant funding for Des to work on Hixkaryana, and<br>
subsequent to his completing the doctorate we prepared another<br>
grant application to explore other languages of the Amazon basin<br>
and nearby areas to see if there were more object-initial languages<br>
to be discovered. The project was funded, and produced results.<br>
We found information on about a dozen cases of languages virtually<br>
unknown to linguistic science that appeared to have OVS or OSV<br>
basic word order in the clause. Some were Cariban, but some were<br>
in other language families of Amazonia. Des went off to Brazil to<br>
track down obscure literature in Portuguese and unpublished work<br>
by SIL members in Brazil. I obtained permission to work in the<br>
British Museum Reading Room so that I could consult the work of<br>
a German anthropologist, Koch-Gruenberg, who in the 19th century<br>
had taken down data from a clearly OVS Cariban language, Hianacoto.<br>
We produced a joint article on object-initial languages that<br>
appeared in 1981 (IJAL 47.192-214), and we began work on a series<br>
of volumes to be called "Handbook of Amazonian Languages" (HAL).<br>
<br>
At the end of the first year of our grant we had nine publications and<br>
an impressive record of achievement to present to the Social Science<br>
Research Council, which duly made its decision on renewal: funding<br>
for the second year was denied, on the grounds that we had done so<br>
much work. The idea was, apparently, that those who made significant<br>
progress should have their funding stopped. I was furious at this<br>
myopic decision (the decision strongly influenced me in making my<br>
decision to give up my job in Britain and work in California for most<br>
of the next three decades), and I felt I had let Des down, since the<br>
grant was currently his only source of income. But Des, always calmer<br>
and more centered than I knew how to be, accepted the decision with no<br>
bitterness at all, and returned to work for SIL. He became a senior<br>
administrator in the academic branch of SIL based in Dallas, Texas.<br>
<br>
The work that Des started in 1977 basically established Amazonian<br>
linguistics as a contentful subfield. With regard to syntax, at least,<br>
hardly anything was widely known or available concerning any Amazonian<br>
language in the mid-1970s. Things are very different today. By 1998,<br>
through long-distance collaboration and occasional visits, Des and I<br>
had edited and published four volumes of HAL. All owed most of their<br>
content to Des, who patiently worked with SIL members to encourage<br>
them to write grammatical descriptions and persuade them to finish and<br>
deliver, and meticulously edited and revised their work. My role was<br>
very much secondary (desk research for the general material on Amazonia<br>
and its languages, and writing most of the introductions to the four<br>
volumes, and dealing with the publisher).<br>
<br>
One contribution that Des solicited for volume 1 was Daniel Everett's<br>
200-page description of a genetically isolated language, Piraha, which<br>
has since become very well known through Everett's work. A number<br>
of other contributions were similarly of almost monograph length,<br>
and described some fascinating and genetically diverse languages in<br>
considerable detail.<br>
<br>
All of Des's share of the royalties from those volumes went to SIL's<br>
work on Amazonian linguistics, so I donated all of my share to a<br>
fund for the support of Amazonian linguistics at the University of<br>
California, Santa Cruz, where it covered various occasional small<br>
grants, including fellowships for a couple of Brazilian students who<br>
attended the 1991 Linguistic Institute.<br>
<br>
In due course others began to contribute to the developing subfield<br>
of Amazonian linguistics, some directly influenced by Des and others<br>
coming to the subject independently. An important collection of<br>
papers on the lowland Amazonian linguistics was published in 1990<br>
under the editorship of Doris Payne, a dynamic SIL member (now a<br>
full professor of linguistics at the University of Oregon) from whom<br>
Des had obtained two excellent contributions to HAL. Des tried hard<br>
to find Brazilian academic linguists to write descriptive material<br>
on Amazonian languages, but it was not until 1998 that we at last<br>
managed to get one: a major contribution from a non-SIL linguist,<br>
by Alexandra Aikhenvald (a Russian-born Brazilian citizen) appeared<br>
in volume 4 of HAL. Brazilian linguistics students began to apply to<br>
American graduate programs (some went to MIT to work with Ken Hale).<br>
In 2000, Lucy Seki, whose work I first heard of from Des, became the<br>
first Brazilian-born linguist ever to publish a book-length grammar<br>
of an Amazonian language (Kamaiura).<br>
<br>
Probably the most significant effect of Des's work on the field at<br>
large was that volume 1 of HAL came to the attention of the Australian<br>
linguist Robert M. W. Dixon, previously known for work on Australian<br>
aboriginal and Austronesian languages, and (so he has told me) he<br>
found the linguistic material so fascinating that he resolved to<br>
start working in Amazonia himself. And over the next decade that<br>
is what he did. The survey of Amazonian languages Dixon jointly<br>
authored with Aikhenvald for CUP came out in 1999, and his book on<br>
the Jarawara language of Amazonia won the LSA's Leonard Bloomfield<br>
Book Award in 2005.<br>
<br>
In the last part of his life, Des moved to Hampshire in England,<br>
where a donor had made a house available for him. There his wife<br>
Grace died, on September 7, 1997. It was a major blow, depriving him<br>
of the person who had been his closest companion for over fifty years.<br>
>From then on, while still being involved in academic linguistics (he<br>
was scheduled to be in Holland on January 30th, 2008, for the doctoral<br>
promotion meeting on Henk Courtz's dissertation about the Carib<br>
language), he spent most of his time working on a Hixkaryana<br>
translation of the Old Testament, making occasional visits to the<br>
Hixkaryana settlement in Brazil to consult with native speakers.<br>
<br>
His work with the Hixkaryana was successful in several ways.<br>
Linguistically it was extraordinarily productive and valuable.<br>
With regard to translating the Bible, it achieved a published result.<br>
And as regards the missionary work, at least some of the tribe<br>
began to identify themselves as Christians. Des once showed me<br>
(and translated into English at my suggestion) a lengthy diary kept<br>
in Hixkaryana by a close friend of his, Uchunu, who had become ill<br>
with a serious condition (a cancer from which he eventually died), and<br>
made a long journey away from the Nhamunda to get medical treatment in<br>
the city of Belem, and later in Manaus. Uchunu wrote of encountering<br>
Portuguese-speaking Brazilians at a hostel who taunted him for being an<br>
ignorant savage out of the jungle, and wrote with clear satisfaction of<br>
being able to tell them with pride that in fact he was a Christian.<br>
Of course, simple human respect should never depend on anyone's<br>
religion. But it would be less than fully respectful to Uchunu to<br>
ignore his own view: he saw his standing as a practicing Christian<br>
as a significant and positive part of his sense of self and value.<br>
<br>
Regardless of one's position on missionary work, one has to view<br>
the Hixkaryana as lucky that their first extended interaction with<br>
the modern world was this gentle missionary couple, Des and Grace.<br>
As is well known, many Amerindian groups in South America have been<br>
far less fortunate. Des loved the Hixkaryana people; he respected<br>
their intelligence, kindness, generosity, and practical skills;<br>
he delighted in their language; and he cared about their welfare.<br>
They have done well in the fifty years that Des knew them, and their<br>
society is far more robust than it was when Des and Grace arrived.<br>
>From a demoralized population in danger of extinction in 1959, with<br>
only about a hundred members, few children, and high infant mortality,<br>
they grew to a population of about 350 in all by the time I met Des,<br>
and today there are about 600, with access to modern medicine, frequent<br>
intermarriage with the Waiwai tribe, and high literacy rates, and<br>
a school with Hixkaryana teachers, and a government-assisted Brazil<br>
nut business.<br>
<br>
Des's repeated visits to the Hixkaryana never stopped until he was<br>
too unwell to travel. If there had been enough time, I am sure he<br>
would have completed a translation of the Old Testament for them,<br>
and also further works on the grammar of their fascinating language<br>
for us linguists. But his time ran out.<br>
<br>
I will miss him personally, and so I think will everyone who knew him.<br>
I never met anyone who knew him who didn't also like him and respect<br>
him. The Hixkaryana have lost their closest external friend and<br>
advocate, but because of his efforts their language and linguistic<br>
culture will never disappear unrecorded as so many Brazilian indigenous<br>
languages did. SIL and the Wycliffe Bible Translators have lost<br>
a dedicated administrator and translator. We linguists have lost<br>
a top fieldworker, an eminent scholar of Cariban languages, a very<br>
fine descriptive and comparative linguist, and a wonderful human being.<br>
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