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Caros amig@s<br><br>C.c. Sacha<br><br>Já que se tocou no "taboo" das relações externas dos ameríndios, vão aqui algumas considerações.<br><br>Isoladamente, a linguística não é a melhor área para provar nada. É apenas uma das ferramentas que poderia estabelecer algum tipo de interação entre os polinésios e os ameríndios. Se quisermos ir mais longe e "botar mais lenha na fogueira" a discussão deveria se estender para possíveis contatos com asiáticos (extra América do Norte) e com negros como parece ser o caso de Pedra Furada (PI). Uma coisa parece certa: a linearidade matemática e cartesiana da linguística histórica norte-americana (Clovis, etc.) caiu por terra. A datas não batem mais, para as populações indígenas do Brasil, Chile, etc.<br><br>Se os vestígios linguísticos polinésicos, se é que existiram (fora do já comprovado: Ilha de Páscoa - Chile), desapareceram ou foram profundamente alterados, é no conjunto de várias ciências que deveriamos estar investigando. Cito a genética do DNA mitocondrial como um exemplo. Há outros.<br><br>Pois bem, isso nos remete às velhas discussões sistematizadas por Swadesh quanto à capacidade de retenção das línguas e sua alteração léxica e semântica ao longo do tempo. Há anos consultei nossa amiga Aikhenvald, hoje residente na Austrália se havia algo "sério" sobre uma possível contribuição linguística entre a Polinésia (incluindo o malaio) e a costa pacífica e sul da América do Sul. Sua resposta categórica foi não.<br><br>Para os polinésios o tema também já foi intrigante. Parece-me que atualmente não o é mais. Em antigo artigo do JPS - Journal of the Polynesian Society, datado de 1942 e baseado na argumentação de Nordenskiold, uma das poucas fontes de pesquisa comparativa Ameríndio-polinésico na época, podemos ver o cerne da discussão. http://www.jps.auckland.ac.nz/document/Volume_51_1942/Volume_51,_No._2/Oceanian_influence_on_American_Indian_culture._Nordenskiold%26%2339%3Bs_view,_by_Kenneth_P._Emory,_p_126-135<br><br>Independentemente da veracidade ou da qualidade dos dados que alguns "excentricos" já citaram de forma isolada e assistemática seguen diversos possíveis cognatos. Reproduzo alguns tirados da "louca" obra do saudoso amigo Caldas Tibiriça, um dos "gênios malditos" da tupinologia.<br><br>Malaio (M)<br>M aya "pai" quechua yaya "pai"<br>M buyung "vaso, urna", quechua puyñu "cântaro grande"<br><br>M ang 2P, tupi ang'a "este, -a"<br>M apa "interrogativo", tupi -pa "idem"<br>M api "fogo", tupy api "queimar"<br>M hambus "soprar, ressonar". tupi ambu "roncar"<br>M parit "fossa, canal", pari "cercado para pesca"<br>M perang "marrom", tupi pirang "vermelho"<br>M ram'u "coleção", tupi ram'a "coletivo"<br>M saj'a "só, somente", tupi sãi "só somente, apenas"<br><br>M ka-ká "irmão mais velho", kaingang ka-ká "idem"<br>M garam "saboroso", kaingang "grem "doce"<br>M goreng "fritar", kaingang grang "assar"<br>M kayangan "céu", kaingang kaikan "idem"<br>M panah "arco para flecha", kaingang panó "atirar frlecha"<br>Ma ra "indicativo de direção", kaingang ra "idem"<br><br>M hul'u "cabeça", maia hool "cabeça"<br>M pag'i "manhã", maia guatemalteco pag "amanhecer"<br>M suh "calor vital", maia zu "força interior"<br>
<br>
M dah "fronte, testa", atabasca dal "crânio"<br>
M orang "homem", botocudo orang "homem jovem" e vai por aí mais uma dezena de termos, como disse isolados e insuficientes para se provar qualquer coisa.<br><br><br>
Abraços<br><br><br>Victor A. Petrucci<br>
Campinas - Brasil<br><br><br><br><br><hr id="stopSpelling">To: etnolinguistica@yahoogrupos.com.br<br>From: phonosemantics@earthlink.net<br>Date: Sat, 11 Dec 2010 09:22:12 -0500<br>Subject: Re: [etnolinguistica] Imprensa: Did Polynesians Sail to South America?<br><br>
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Kathryn Klar has considered linguistic connections here, as mentioned in the article (see links to her papers at <a href="http://celtic.berkeley.edu/facultyprofiles.html#Klar" target="_blank">http://celtic.berkeley.edu/facultyprofiles.html#Klar</a>)<br>
<br>
The Yahgan term for 'driftwood' is ummvx (v schwa, x velar voiceless fricative). Compare with Chumashan wi'ma<br>
<br>
And the Yahgan term for canoes of marauders from the north(west), traditionally considered to be Kawesqars, uses the root vwa:g- compare with the 'Oceanic form *waga ‘large sailing canoe’ or ‘(generic) canoe’. I've read that hese canoes were made of planks, as opposed to the bark canoes of the Yahgans. On the other hand Chumashan *swax.<br>
<br>
A Yahgan term for an old or worn out canoe is te:atel, compare with various *tia 'sew' and Gabrielen~o ti'at. In addition, a great variety of Yahgan words dealing with lines, ropes, filaments, and sewing, etc. can be internally reconstructed as containing a morpheme *i: More curiously, the Yahgan term for a community of people to emigrate by water is ata. <br>
<br>
While in the eastern areas the generic term for 'canoe' is a:nan, in the south (towards Cape Horn) the general term was chvpahr (hr is a fricative derived from /d/ or /t/). Compare to tomolh. Yahgan has alternation of m vs. p (for example da:pvsh 'breast, milk' versus tvmmvshka, etc. 'breast') in certain forms, as well as ch vs. t (some 'breast' forms also begin with ch rather than t).<br>
<br>
Yahgan has a good number of plural verbs- one of which is a:lu: for pl to be on board (sg. is kvna)- compare to kialoa?<br>
<br>
Jess Tauber<br>
<br>
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}
blockquote {
margin: 0 0 0 4px;
}
.bold {
font-family: Arial;
font-size: 13px;
font-weight: 700;
}
.bold a {
text-decoration: none;
}
dd.last p a {
font-family: Verdana;
font-weight: 700;
}
dd.last p span {
margin-right: 10px;
font-family: Verdana;
font-weight: 700;
}
dd.last p span.yshortcuts {
margin-right: 0;
}
div.attach-table div div a {
text-decoration: none;
}
div.attach-table {
width: 400px;
}
div.file-title a, div.file-title a:active, div.file-title a:hover, div.file-title a:visited {
text-decoration: none;
}
div.photo-title a, div.photo-title a:active, div.photo-title a:hover, div.photo-title a:visited {
text-decoration: none;
}
div#ygrp-mlmsg #ygrp-msg p a span.yshortcuts {
font-family: Verdana;
font-size: 10px;
font-weight: normal;
}
.green {
color: #628c2a;
}
.MsoNormal {
margin: 0 0 0 0;
}
o {
font-size: 0;
}
#photos div {
float: left;
width: 72px;
}
#photos div div {
border: 1px solid #666666;
height: 62px;
overflow: hidden;
width: 62px;
}
#photos div label {
color: #666666;
font-size: 10px;
overflow: hidden;
text-align: center;
white-space: nowrap;
width: 64px;
}
#reco-category {
font-size: 77%;
}
#reco-desc {
font-size: 77%;
}
.replbq {
margin: 4px;
}
#ygrp-actbar div a:first-child {
/* border-right: 0px solid #000;*/
margin-right: 2px;
padding-right: 5px;
}
#ygrp-mlmsg {
font-size: 13px;
font-family: Arial, helvetica,clean, sans-serif;
*font-size: small;
*font: x-small;
}
#ygrp-mlmsg table {
font-size: inherit;
font: 100%;
}
#ygrp-mlmsg select, input, textarea {
font: 99% Arial, Helvetica, clean, sans-serif;
}
#ygrp-mlmsg pre, code {
font:115% monospace;
*font-size:100%;
}
#ygrp-mlmsg * {
line-height: 1.22em;
}
#ygrp-mlmsg #logo {
padding-bottom: 10px;
}
#ygrp-mlmsg a {
color: #1E66AE;
}
#ygrp-msg p a {
font-family: Verdana;
}
#ygrp-msg p#attach-count span {
color: #1E66AE;
font-weight: 700;
}
#ygrp-reco #reco-head {
color: #ff7900;
font-weight: 700;
}
#ygrp-reco {
margin-bottom: 20px;
padding: 0px;
}
#ygrp-sponsor #ov li a {
font-size: 130%;
text-decoration: none;
}
#ygrp-sponsor #ov li {
font-size: 77%;
list-style-type: square;
padding: 6px 0;
}
#ygrp-sponsor #ov ul {
margin: 0;
padding: 0 0 0 8px;
}
#ygrp-text {
font-family: Georgia;
}
#ygrp-text p {
margin: 0 0 1em 0;
}
#ygrp-text tt {
font-size: 120%;
}
#ygrp-vital ul li:last-child {
border-right: none !important;
}
-->
</style>
</head>
<!--~-|**|PrettyHtmlEnd|**|-~-->
</html>
<!-- end group email -->