Roslyn M. Frank 1.0. Introduction In the first chapter of this ... - Dialnet

106 Roslyn M. Frank
methodology that emphasizes the transformation of the cognitive processes under
analysis. In summary, as noted in the first part of this study (Frank 2008b),
the results drawn from such cross-cultural and cross-linguistic comparisons could
have remarkable implications: they could shed light on preterit patterns of cognition,
cultural conceptualizations and perhaps even social organization and
socialization practices that until now have been invisible or at least inaccessible
to us. In short, this approach could serve as a means of recuperating complex
patterns of behavior, cultural and social processes that could allow us to reconstruct,
albeit hypothetically, much earlier patterns of belief.
3.1. The semantic field of Hamalau
In order to gain access to the cultural conceptualizations associated with the
earlier cosmology, our investigation will focus on the semantic field generated
by name of the bear-like creature known as Hamalau «Fourteen» (a compound
composed of hama(r) ‘ten’ and lau ‘four’). This expression will act as a valuable
tool of inquiry as we begin tracing and anchoring the linguistic and cultural
artifacts under discussion and exploring their socio-cultural embedding. 7 As
has been explained, the term hamalau is a multifaceted concept that plays a
central role in Basque traditional belief and performance art (Frank 2008b;
Perurena 1993: 265-280). For instance, we need to remember that Hamalau is
the name of the main character of the «Bear Son» tales, the half-human, halfbear,
born of a human female and a great bear who functions symbolically as a
kind of intermediary between humans and bears (Frank 1996, 2001, 2005, in
press.). Dialectal variants of the word hamalau include mamalo, mamarrao,
mamarro, mamarrua, marrau and mamu, among others (Azkue 1969: II, 11-
12, 19; Michelena 1987: XII, 52-53, 57-60). And at this juncture I should also
point out that dialectal variants of the expression hamalau, most particularly
marrau and mamu, are commonly used to refer to a frightening creature that
parents call upon when their children misbehave, i.e., the counterpart of the
«babau» or «spauracchio dei bambini» in Italian.
All of these Basque variants show «nasal spread», that is, the reflexes end up
having two /m/ sounds. I would mention that in the case of the variant mamarrao,
another common phonological change has taken place: the replacement of one
7 In order to provide coherence to the linguistic sections of the second part of the investigation,
I have included a certain amount of material presented initially in the first part of the study
(Frank 2008b).