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162 Richard L. Lanigan ture beliefs in group formation by means of a narrative (oral history) passed from one generation to the next (Locke 1976). The creation of the code talkers was in many important spiritual ways akin to the formation of a Grand Kiva with all of its secret meanings and rituals embodied in the group membership. Witherspoon (1977: 39–40) captures the cosmological force of the “secret code” created by the Navajo code talkers and their view of what they were doing to fight the Imperial Japanese army: Whereas ritual language can be used to create order, it can also be used to create disorder. Ritual language was the means of transforming chaos into cosmos, but it can also be used to reduce cosmos to chaos. In the battle between the forces of disorder and evil and those of order and good, the “good” side has the advantage. This is based on the idea that through ritual knowledge and circumspect behavior one can acquire an immunity from evil, but there is no immunity from the ritual control and compulsion of good. There are no evil forces or deities that cannot be transformed or exorcised. The Navajo were on the side of good, their “ritual knowledge and circumspect behavior” in the form of “code talk” did, indeed, transform the forces of evil (the Japanese army) and restored Order to Nature (war victory of the American army). 4. A personal note Let me conclude with a few biographical remarks that will contextualize my interest in the Navajo code talkers. I was born (1943) in Santa Fé, New Mexico, USA. I was reared in Albuquerque. My father was born in Gallup, New Mexico, the cite of the annual Navajo Ceremonial (the gathering of clans) held annually in Gallup. My grandfather, William Leo Lanigan, came to Gallup as an Irish immigrant construction worker on the Atchison, Topeka, and Santa Fé Railroad in the 1870s. He stayed on and settled in Gallup, initially working as a trader on the Navajo reservation, mainly at Fort Defiance, for the C. N. Cotton Co. He later became Station Master at Gallup for the railroad and my father worked for him there. My father later gained some unexpected fame when it was discovered that he was the first baby born (January 7th) after New Mexico became the 47th State of the USA on January 6, 1912. He was so honored in a personal appearance at the New Mexico State Capitol at Santa Fé during the US Bicentennial celebrations in 1976. My mother was born and lived in Globe, Arizona where her Irish immigrant father was a open-pit coal mining engineer and her mother ran an independent agency life insurance company. Globe is located on the border with the Apache Nation (south of the Navajo Nation). The main reservation headquarters for the Apache Nation is at the town of San Carlos, a name among the Apache tribe
The Japanese encounter with Navajo (Diné) “code talkers” in World War II 163 that has the same infamous connotation as “Fort Sumner” for the Navajo. 3 In short, my family history is intimately tied to the Navajo and Apache cultures and their legacy with Spanish history. All this to say, when I was in the Catholic primary and secondary schools at Albuquerque, the student body was about equally divided among those who spoke the English, Spanish, and Navajo languages. This experience of two sociocentric cultures dominated my worldview. References Caswell, Kurt 2009: In the Sun’s House: My Year Teaching on the Navajo Reservation. San Antonio, TX: Trinity University Press. Comrie, Bernard (ed.) 1987: The World’s Major Languages. New York, NY: Oxford University Press. Crystal, David 1997 /1987/: The Cambridge Encyclopedia of Language, 2nd edition. Cambridge, UK; New York, NY: Cambridge University Press. Davis, Nancy Yaw 2000: The Zuni Enigma: A Native American People’s Possible Japanese Connection. New York, NY: W. W. Norton & Co. Ding, Picus Sizhi 2006: A typological study of tonal systems of Japanese and Prinmi: Towards a definition of pitch-accent languages. Journal of Universal Language 7, 1–35. Foucault, Michel 1980: Power/Knowledge: Selected Interviews and Other Writings 1972–1977. New York, NY: Pantheon Books. Halliday, M(ichael) A(lexander) K(irkwood) 2005: Studies in Chinese Language. Collected Works: Vol. 8. Ed. by Jonathan Webster. New York, NY: Continuum. Halliday, M(ichael) A(lexander) K(irkwood), Christian M. I. M. Matthiessen 1999: Construing Experience Through Meaning: A Language-Based Approach to Cognition. New York, NY: Continuum. Iverson, Peter 2002: Diné: A History of the Navajos. Albuquerque: University of New Mexico Press. Kawano, Kenji 1991: Warriors: Navajo code talkers. Flagstaff, AZ: Northland Publishing Co. Kluckhohn, Clyde, Dorothea Leighton 1946 /1974/: The Navajo. Revised edition. Cambridge, MA: Harvard University Press. Kristofic, Jim 2011: Navajo’s Wear Nikes: A Reservation Life .Albuquerque, NM: University of New Mexico Press. Lanigan, Richard L(eo) 1984: Semiotic Phenomenology of Rhetoric: Eidetic Practice in Henry Grattan’s Discourse on Tolerance. Washington, DC: Center for Advanced Research in Phenomenology & University Press of America. Lanigan, Richard L(eo)1988: Phenomenology of Communication: Merleau-Ponty’s Thematics in Communicology and Semiology. Pittsburgh, PA: Duquesne University Press. Lanigan, Richard L(eo) 1992: The Human Science of Communicology: A Phenomenology of Discourse in Foucault and Merleau-Ponty. Pittsburgh, PA: Duquesne University Press. Lanigan, Richard L(eo) 1995: From enthymeme to abduction: The classical law of logic and the postmodern rule of rhetoric. In: Lenore Langsdorf, Andrew R. Smith (eds.) 1995: Recovering Pragmaticism’s Voice: The Classical Tradition, Rorty, and the Philosophy of Communication. Albany, NY: State University of New York Press, 49–70. 3 A fictional account of the San Carlos Apache experience is the 1967 film Hombré, directed by Martin Ritt (© 2007, 20th century Fox; ASIN: B000NRQRR34)
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Languages in Contact 2011
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Zdzisław Wąsik Piotr P. Chruszcze
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Table of contents ELŻBIETA ADAMCZY
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ELŻBIETA ADAMCZYK ADAM MICKIEWICZ
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On the fate of the s-stems in West
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28 Andrei A. Avram sopp’s Diction
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30 Andrei A. Avram [23] bubby ‘wo
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32 Andrei A. Avram cattar 1881 (Win
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34 Andrei A. Avram wha make dem no
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36 Andrei A. Avram me takee 1802 (W
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38 Andrei A. Avram [139] say (compl
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40 Andrei A. Avram Table 4. The per
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42 Andrei A. Avram reclassified as
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44 Andrei A. Avram Schneider, Edgar
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46 Gabriela Brozbă most likely to
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48 Gabriela Brozbă whereas a schwa
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50 Gabriela Brozbă can be seen in
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52 Gabriela Brozbă The data provid
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54 Gabriela Brozbă Rooy and Van Hu
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56 Gabriela Brozbă phonemes. Two a
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58 Gabriela Brozbă These monophtho
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60 Gabriela Brozbă References Boer
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62 Zuzanna Bułat Silva tions on le
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64 Zuzanna Bułat Silva 3. The lexe
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66 Zuzanna Bułat Silva your pain a
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68 Zuzanna Bułat Silva 4.3. Dolor
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70 Zuzanna Bułat Silva Dolor as in
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Laughing at or with? Humor as no la
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MICHAEL HORNSBY CATHOLIC UNIVERSITY
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A posthumous life for Yiddish? The
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104 Pablo Irizarri van Suchtelen re
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106 Pablo Irizarri van Suchtelen [2
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110 Pablo Irizarri van Suchtelen 3.
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KAMILA BINIEK KARKONOSZE STATE HIGH
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Etymological research on the source
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