<table cellspacing="0" cellpadding="0" border="0" ><tr><td valign="top" style="font: inherit;"><DIV>Any tribes that have correlations on these topics would be interesting.</DIV>
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<DIV><BR><BR>Scott P. Collins<BR>----------------------------------------------------------------------<BR>WE ARE THE ONES WE HAVE BEEN WAITING FOR<BR><BR>Evil Is An Outer Manifestation Of An Inner Struggle<BR><BR>“Men and women become accomplices to those evils they fail to oppose.”<BR><BR>"The greater the denial the greater the awakening."<BR><BR>--- On <B>Thu, 8/25/11, Cumberland, Linda A <I><lcumberl@indiana.edu></I></B> wrote:<BR></DIV>
<BLOCKQUOTE style="BORDER-LEFT: rgb(16,16,255) 2px solid; PADDING-LEFT: 5px; MARGIN-LEFT: 5px"><BR>From: Cumberland, Linda A <lcumberl@indiana.edu><BR>Subject: Re: Omaha and Lakota Words<BR>To: siouan@lists.Colorado.EDU<BR>Date: Thursday, August 25, 2011, 7:42 AM<BR><BR>
<DIV class=plainMail>Not for Dhegiha, but I have a nifty and rather lengthy one for<BR>Assiniboine, if you're interested. -Linda<BR><BR>Quoting Scott Collins <<A href="http://us.mc835.mail.yahoo.com/mc/compose?to=saponi360@yahoo.com" ymailto="mailto:saponi360@yahoo.com">saponi360@yahoo.com</A>>:<BR><BR>> In relation to Umon'hon'ti, the Sacred Pole of the Omaha, Riddinton<BR>> from 1993 states, "...Umon'hon'ti is a single person in whom these<BR>> halves have joined." This statement is talking about the nature of<BR>> the Sacred Pole, i.e ceremonial object, an the coming together of the<BR>> Above World and the Middle World into one being/ceremonial object.<BR>> Are there any other examples of this dual nature in Omaha words.<BR>> <BR>> On another subject, I also wanted to ask if there are Omaha stories<BR>> about Morning Star that are similar in any fashion to the Hochunk<BR>> stories of Morning Star and
Evening Star. Anyone on the list that may<BR>> have information regarding this in Osage, Quawpa, Ponca and Kansa-Kaw<BR>> also? <BR>> <BR>><BR>><BR>> Scott P. Collins<BR>><BR>><BR>> --- On Mon, 8/22/11, Rory M Larson <<A href="http://us.mc835.mail.yahoo.com/mc/compose?to=rlarson@unlnotes.unl.edu" ymailto="mailto:rlarson@unlnotes.unl.edu">rlarson@unlnotes.unl.edu</A>> wrote:<BR>><BR>><BR>> From: Rory M Larson <<A href="http://us.mc835.mail.yahoo.com/mc/compose?to=rlarson@unlnotes.unl.edu" ymailto="mailto:rlarson@unlnotes.unl.edu">rlarson@unlnotes.unl.edu</A>><BR>> Subject: Re: Omaha and Lakota Words<BR>> To: <A href="http://us.mc835.mail.yahoo.com/mc/compose?to=siouan@lists.Colorado.EDU" ymailto="mailto:siouan@lists.Colorado.EDU">siouan@lists.Colorado.EDU</A><BR>> Date: Monday, August 22, 2011, 6:16 PM<BR>><BR>><BR>> David wrote:<BR>>>
I wonder if wiN and Omaha mi are cognate, despite<BR>>> the difference<BR>>> in meaning. Lakota 'moon' is wi, without nasalization.<BR>><BR>><BR>> David, I'm pretty sure they are cognate in this case, both with the<BR>> meaning of 'woman'. We are dealing with two separate roots here, but<BR>> in Omaha they are similar enough to be confused.<BR>><BR>> Lakhota Omaha<BR>> ------- -----<BR>><BR>> sun/moon wi mi`(N)<BR>><BR>> woman wiN mi_(N)<BR>><BR>> I've recently established, tentatively, with one speaker, that there<BR>> is a
pronunciation difference between the two terms in Omaha. The<BR>> 'sun/moon' term apparently has an emphatic, falling pitch or tone,<BR>> while the 'woman' term is more drawn out and level in pitch. In<BR>> terms of the long/short vowel dichotomy researchers have been looking<BR>> at in other languages, I have been supposing that the emphatic,<BR>> falling pitch is short, while the more level pitch is long. (There<BR>> is a third, rising and falling tone in Omaha which is much less<BR>> common, and which is neither of these.) However, this interpretation<BR>> clashes with what is recorded in Carolyn Quintero's Osage Dictionary<BR>> and in Helmbrecht/Lehmann's Hocak Teaching Materials, both of which<BR>> have the vowel for the 'sun/moon' term as long. Perhaps Omaha has<BR>> reinterpreted the original system so that length itself is no longer<BR>> a factor.<BR>><BR>> In Lakhota, wi
and wiN can easily be distinguished by nasalization or<BR>> not, because /w/ is an oral consonant. In Dhegiha, this /w/ has<BR>> become /m/, which can flavor the following vowel with its nasality<BR>> and ruin the distinction.<BR>><BR>> As an added complication, the old mi_(N) term for 'woman' has dropped<BR>> out of the vocabulary in Omaha, and I believe in Dhegiha generally.<BR>> It has been replaced by *wak?o, which is wa?u` in Omaha. The mi_(N)<BR>> term remains in about a half-dozen compounds, where it sometimes<BR>> contrasts with nu`, 'man', which is cognate with Lakhota blo. But<BR>> the fact that it doesn't exist as a separate word means that native<BR>> speakers may not recognize that mi_(N) means 'woman'. In the case of<BR>> mi_(N)-x^u_ga, some of them apparently rationalized the mi_(N) as<BR>> mi`(N), understood as 'moon', and developed the moon dream conception<BR>> as
an explanation for the existence of the mi_(N)-x^u_ga.<BR>><BR>> Rory<BR>><BR><BR><BR><BR></DIV></BLOCKQUOTE></td></tr></table>