CHINOOK Digest - 23 Aug 2003 to 24 Aug 2003 (#2003-63)

[David D. Robertson]

I ask that you read my actual words with attention; they're repeated below
for your convenience.

On Mon, 25 Aug 2003 11:55:27 -0700, Nadja Adolf <yakimabelle at YAHOO.COM>
wrote:

>Dave
>comments that the GR materials are imperfectly, but
>readily, available. Where? And at what expense?

[Dave actually wrote:]  "Maybe here I should repeat my own view that I
don't think anyone's seriously promoted a standardized Chinook Jargon,
despite the frustration some folks have experienced in trying to master
the imperfectly, if nowadays most readily, available variety from Oregon."

As for Nadja's questions about where to get Grand Ronde materials, I have
two answers.  The first is a repetition, and I apologize for that:

-- Grand Ronde materials can be gotten from a number of public libraries
or via Interlibrary Loan through your library, and they include most
prominently Melville Jacobs' publications from the 1930's.  The
Demers/Blanchet/St. Onge catechism, dictionary, et al. originally from the
1840's are pretty good resources that are also easily gotten.  The expense
for any of the above:  They should be free to you.

-- Recent teaching and learning materials for the Grand Ronde variety of
Jargon have been handed out at every Chinook Gathering (Chinuk Lu7lu) for
the last 5 years in a row.  Expense:  Around $35 to attend a Gathering,
plus travel if you're not a local.

-- The Grand Ronde draft dictionary, contrary to my early ignorant
statements, isn't being made available for sale and I can't speak for its
creators; however, a sizable vocabulary of recent GR Jargon can be
accumulated by participating in the CHINOOK list.  Additionally,
cultivating friendships online or in person with GR people seems to work
well, and they seem to be proud to share their knowledge.  Expense of
these last two:  Nil.

My second answer to the same question:  There is a non-monetary expense
for gaining exposure to Grand Ronde Jargon.  It's a combination of hard
work, patience, sincerity and a willingness to work with others.

Please imagine for a moment that the "trade" language or interethnic lingo
of Pacific NW frontier times was Sahaptin.

-- There are on the order of ten speakers of that language now.

-- It's pretty easy to find published materials on it that go back about
150 years, most of which are either in an inaccurate alphabet or are too
technical for lay people, including Native Americans, to use.

-- Additionally, the Yakama tribe has created teaching and learning
materials in the language -- but they don't sell them to all comers.

Shall we (descendants of Whites who dealt with Natives in this language;
folks whose heritage language is the closely-related Umatilla or Warm
Springs; British Columbians who find Yakama words in use in their local
variety of English) whose family histories make us want to know Yakama
accuse the Yakamas of hoarding their language?  Or linguists of keeping
the language a secret?  Or anything of the sort?  --  Or shall we try our
darnedest to make connections with those best positioned to help us learn
the language?  I refer you to the quoted portion of Anonby's thesis for
the point that such arguments within a tiny and endangered language
community only get in the way of keeping the language going.

These, in case it isn't glaringly obvious to the reader, are my own
opinions.  Take 'em or leave 'em.  Comment if you like.