Friday, August 14, 2009

"This summer, Rivers teachers are embarking on a variety of activities through the school’s faculty enrichment grants, which aim to promote the intellectual growth of Rivers teachers through research, education, and other independent projects. Today, we hear from David Burzillo, who will be studying Sumerian,an ancient language from Southern Mesopotamia."

One of the many challenges of learning Sumerian is getting used to the many aspects of the language that make it so different from English.  One major difference is how words are built up in the language.  When language analysis and the grouping of languages into families was taking place in earnest in the 19th century, linguists came up with a typology for classifying the world’s languages. Three major types were identified, based on the way that words were created.   Isolating languages are languages in which basically every morpheme is a separate word.  Chinese is an isolating language.  Fusional or inflectional languages fuse endings to word roots and use the word endings to convey important information about person, number, tense, etc…  Latin is a fusional or inflectional language.  Sumerian is an agglutinative language.  In agglutinative languages strings of prefixes and suffixes are linked to nominal and verbal roots to make words.  For a novice Sumerian student like me, recognizing the verbal roots and then identifying the various prefixes and suffixes that go with them is incredibly time consuming.  

 

To illustrate, here is an example from an inscription of Amar-Sin on a stamped brick:

 

Column II of a Brick Inscription of Amar-Sin


One of the many verbs in the inscription is in line eleven of the second column, the last line in the image.  Its transliteration is:

“ḫe2-eb-til-le-ne”

 

 

This line  is transcribed by Sumerologists in the following way:

“ḫe2.(i3)b.til.e.ene.0”

This line of the inscription is part of a curse, in which Amar-Sin calls upon the gods Nanna and Ningal to “put an end to the offspring” of anyone who changes the position of the statue he has set up or tears down its pedestal.

The verbal root is til, which means “to live.” This, though, is only one of the seven elements that make up this verb.  What is the function of all the other elements?  What information do they convey? 

1.    ḫe2 is a modal prefix, regularly used to introduce curses.

2.    i3 is a conjugation prefix.  (The i contracted into the e of the previous sign, a common occurrence in Sumerian.) As I noted in an earlier blog, Sumerologists are not in agreement about the actual function of conjugation prefixes.

3.    b is a personal prefix, which refers back to the direct object (offspring) in the previous line.

4.    til is the verbal root

5.    e indicates that this is a maru verb, a type of Sumerian verb which probably indicates an incompleted action

6.    ene is a plural marker, needed because the subject of the verb is plural (the gods Nanna and Ningal)

7.    0 is a personal affix which cross-references the subjects (again, the gods Nanna and Ningal)

 

As you can see from this verb form, despite the fact that the verbal root is quite simple, there is a lot of important information conveyed in the prefixes and affixes attached to it.  It is this characteristic of combining prefixes and suffixes and roots which led to the definition of Sumerian as an agglutinative language, and it is one of the many aspects of the language which takes some getting used to. 

 

David Burzillo 

Thursday, August 13, 2009

My Summer Internship

This summer, Rivers students are embarking on a variety of interesting and challenging adventures, from doing community service abroad to attending prestigious music camps. Throughout the coming months, we will be periodically checking in with a handful of students to learn more about their experiences. Today, we hear from Alexander Post, who is working at the Children’s Hospital this summer through the Rivers science internship program.


Throughout my internship I had so many amazing experiences. I was able to shadow a respiratory therapist and observe an intubation, participate in the PALS (pediatric advanced life support) course with the critical care fellows, follow attending physicians during rounds, learn how to place a central venous line (a special IV), learn how to place a breathing tube and how to properly ventilate a patient, watch a cardiac catheterization (a surgery during which a catheter is threaded through the patient’s vasculature all the way into his heart in order to diagnose or treat a condition), learn about cardiac arrhythmias and treat them using a defibrillator. I also learned about human anatomy, physiology, and medicine through watching and helping run simulations. Everyday was an adventure during which I knew that I would learn something new.

Monday, August 3, 2009

Last post from Mexico

This summer, Rivers teachers are embarking on a variety of activities through the school’s faculty enrichment grants, which aim to promote the intellectual growth of Rivers teachers through research, education, and other independent projects. Today, we hear from Ben Leeming, who is traveling to Zacatecas, Mexico to study the Uto-Aztecan language of Nahuatl.


A week ago Sunday saw the kick-off of perhaps the biggest annual cultural event in Zacatecas (next to the Féria, of course): the International Folk Dance Festival, in it's 16th year (?), and a source of huge pride for Zacatecanos. Dance groups from literally all over the world (as well as tourists) descend on the city for a of week of folk dance. The entire city has been transformed: every plaza has stages and bleachers set up in them, and there is dance and music coming from every corner of the city. It's wonderful! Last Sunday afternoon we watched the opening parade down in the center.

From our vantage point we watched probably thirty dance groups from places as far-flung as Russia, Slovakia, and France parade by. Each group had its own band or musical group, and they stopped right in front of us to perform for the viewing stand of dignitaries. What a show!

At first only my three year old Rinny could see (she was on my shoulders for two hours!) The other kids were mad and made all kinds of noise until finally they shoved their way through the crowd and sat down right in the street, front and center, and had an ABSOLUTE blast! It seemed like in every other group there was some performer who stopped to shake the hand or tossle the hair of the white kids. Many of the Mexican groups (which were BY FAR the best of the show!) had people dressed in fantastic costumes - devils, witches, saints, skeletons, etc. - and many of them took an interest in my kids. It was such a fantastic experience for them. I can't begin to describe the colors, the swirling dancers, the costumes and masks and music...

The different groups will be performing every day all over the city and even the state. They perform in pairs: one group from Mexico with one group from abroad. (Again, in my opinion, the Mexican groups are by far the best! Such amazing colors and vivid mix of Indian and Mexican and European.)

See video highlights of the street parade here.

On Tuesday the dance festival looked like it was going to be rained out, but the sun eventually returned and the shows went on. I left my evening class early to join Susi and the kids to see a local music and dance group from Zacatecas perform. They were all teenagers. The music was so fantastic and the dancing wonderful. Earlier that day I made an audio recording of the rehearsal for this performance which you can listen to here.

My last day of classes was Friday and since then we have been relaxing, resting, and trying to enjoy our final days in Zacatecas. Currently everyone is healthy – thank God! – although Saturday I thought I was coming down with the flu. I think my body was just crashing after a very intense six weeks: 210 hours of class, 38 hours of walking to and from class, and a year’s worth of language instruction! It has been an incredible experience, though. Looking forward to sharing pictures and stories this fall. See you all in September!

Sunday, August 2, 2009

Little Fingers

This summer, Rivers students are embarking on a variety of interesting and challenging adventures, from doing community service abroad to attending prestigious music camps. Throughout the coming months, we will be periodically checking in with a handful of students to learn more about their experiences. Today, we hear from Emily Hoberman, who is working at the Children’s Hospital this summer.

This last week was my seventh week working at the hospital. While I am now accustomed to the conditions of the floor and have practiced and learned many techniques for holding, playing and communicating with babies and young children, I have taken the opportunity this week to fully appreciate the babies. Despite being extremely sick, the babies nonetheless smile, laugh, and can really brighten anyone’s day.

When I rock a baby to sleep or play with one in my lap, I am always amazed by how small they are. For example, when a baby’s hand latches onto one of my fingers, I can't help but notice how tiny his fingernail is, or how his hand can barely wrap itself around my thumb. Last week, while holding and comforting a three week old baby (who only weighed five pounds) for several hours, I observed how small all of his features are. My longest finger, was, for example, the length of his lower leg (his knee to the bottom of his foot) and his pinky finger was the same length as that of the nail on my thumb.

Many of the little things that the babies do are adorable. For example, when they are just about to fall asleep, either from being tired or from being sleepy from their medications, they tend to roll their eyes and gently rest their head against my chest. They almost always grab onto my hand when they fall asleep, and even when I try to move my hand or shift my body a little, they tighten their grip.

There are many long term volunteers on my floor that truly enjoy helping out with the babies. It is no wonder as the babies are really cute and need to be held and comforted a lot.

--Emily Hoberman

Saturday, July 25, 2009

The importance of singing and talking to hospitalized babies

This summer, Rivers students are embarking on a variety of interesting and challenging adventures, from doing community service abroad to attending prestigious music camps. Throughout the coming months, we will be periodically checking in with a handful of students to learn more about their experiences. Today, we hear from Emily Hoberman, who is working at the Children’s Hospital this summer.

Over the past six weeks, I have observed and learned much about the communication and interaction between babies and the people who are taking care of them. One of the most interesting things that I have observed is how the babies respond to how you are feeling and your mood. For example, on Wednesday I was holding a two-month old baby. I was a little nervous when I was first holding her because she was quite ill and fragile. As a result of my nervousness, the baby's breathing was faster than normal and her body seemed tense. After ten minutes, however, as I became less nervous, she became less nervous and actually started to hiccup, which usually means that the baby is completely relaxed. Also, when I took a deep breath in and yawned, her breathing slowed down even more, and she yawned too! It was very interesting to see this physiological reaction.

The child life specialist and the nurses have taught me various other techniques to interact with the babies. These techniques include telling them stories and simply talking to them as if you were talking to an adult. When I first heard of these approaches, I was surprised and did not understand how they could possibly work, or how the baby could understand what I was saying. However, after actually trying out this technique it seemed to work perfectly. The babies enjoy the chatter and usually fall asleep peacefully or easily calm down from crying. Another technique is singing to them. Although I do not have the greatest of voices and was fearful that the babies would start hysterically crying when they heard my singing, I tried this approach. I always tend to sing holiday songs, and the babies love them!

In addition to these techniques for keeping the babies entertained and calm, they also help the babies stay developmentally on track. Since a sick baby can often be confined to his hospital room in isolation or under severe precautions for months at a time, he does not experience the same level of social interaction that a baby living at home and experiencing the outside world does. All of the above techniques are thus extremely effective in keeping the baby in as normal an environment as possible and keeping them developmentally on track.

At the end of my day, I am often amazed by the strength of the children, their families and the care providers at Children's Hospital. Improving the quality of life for hospitalized kids is a top priority at Children's. In fact, the job of the Child Life Service Department is mostly to normalize a child's experience while they are hospitalized. Whether it is mimicking the constant hum of noise from the outside world, recognizing an important milestone such as Mother's Day, or providing the important human touch, this department helps to support the children and their families during this difficult time in their lives.


--Emily Hoberman

Monday, July 20, 2009

Hablando Español huan niquitica ica nahuatl (and speaking English, too)

This summer, Rivers teachers are embarking on a variety of activities through the school’s faculty enrichment grants, which aim to promote the intellectual growth of Rivers teachers through research, education, and other independent projects. Today, we hear from Ben Leeming, who is traveling to Zacatecas, Mexico to study the Uto-Aztecan language of Nahuatl.

One of the challenges of this summer has been navigating three languages, typically at the same time. Here's an example. In my afternoon classes I am studying the form of Nahuatl that was spoken and written during the 16th through the 18th centuries in Mexico, usually referred to as classical Nahuatl. In the class as students are not only Mexicans and estadounidenses (United-Statesians), but a number of the native-speaking instructors who teach the modern form of the language in the morning classes. Our teacher is the director of the program, John Sullivan, who is an Irish-Catholic native of Lowell, MA who has lived in Zacatecas for 30 years and is also fluent in Nahuatl. The result ends up looking like this: the majority of the class is taught in Spanish, however, some students ask questions in English, which in turn John answers in Spanish or Nahuatl. The native speakers ask questions to John in Nahuatl, which very few of us can understand well enough to follow, and John then answers in Nahuatl and then Spanish. The homework assignments and tests all have directions written in Nahuatl, but our answers may be written in Spanish or English depending on our preference. Whew! Outside of class, the situation is similar. A typical interaction might sound something like this:

"Piyali." (Hello.)
"Queniuhqui tiitztoc?" (How are you?)
"Bien" (Fine.)
"How was your weekend?"
"Good. We went to see La Quemada (an archaeological site nearby). ¿Y tú? (And you?)
"Nada mucho. Me descansé y estudié para el exámen hoy." (Not much. I rested and studied for the test today."
"Timoittazceyoc." (See you later.)
"Piyali." (Adiós.)

Sometimes my tongue gets completely tied in knots. Often I feel like I am speaking all three languages poorly and walk away from an interchange like the one above shaking my head and thinking, "What an idiot I must be!" Still, it's invigorating and challenging...which is invigorating and challenging. Time is flying by with just two weeks left in Mexico!

Friday, July 17, 2009


"This summer, Rivers teachers are embarking on a variety of activities through the school’s faculty enrichment grants, which aim to promote the intellectual growth of Rivers teachers through research, education, and other independent projects. Today, we hear from David Burzillo, who is studying Sumerian,an ancient language from Southern Mesopotamia."

For the past 130 years, Sumerian scholars have worked hard to figure out the vocabulary and grammar of the Sumerian language.  While much progress has been made, there are still many aspects of Sumerian which remain mysterious, and debates and disagreements abound in the scholarly community.  Despite this fact, there is much that is agreed upon, and scholars are pretty confident about much of the language.  As a result, many documents have been translated, and the Sumerian history they reveal is an important part of many ancient and world history courses today.

 

I thought I would give a brief explanation of how a text in Sumerian is translated.  The text above  is a royal inscription from a clay brick.  The inscription contains a dedication to Nanna, the Sumerian moon god, and the god to whom the largest (and most famous) temple of the city of Ur was dedicated.  The brick was dedicated by Ur-Nammu, the founder of the dynasty, who probably ruled from 2112 BCE to 2095 BCE. 

  

The first step in the process in to transliterate the inscription, which means writing out the values of each sign.  The transliteration tells the reader exactly what signs are present. (This text has eight lines, which are read starting from the top of the left-hand column and moving down, and then going to the top of the right-hand column and moving down.)

 

The transliteration of this inscription looks like this:

 

1  dšeš-ki (=Nanna)

2. lugal-a-ni

3. Ur- dNammu

4. lugal-šeš-ab-ki (=Urim5ki)-ma-ke4

5. e2-a-ni

6. mu-na-du3

7. bad3-šeš-ki(=Urim5ki)-ma 

8. mu-na-du3

 

The next step is to produce a transcription of the signs.  Sumerian scholars do not believe that the original purpose of the cuneiform writing system was to render the spoken language as exactly as possible in writing; many scholars think that, at least early on, the writing system might have been more of a shorthand, and scribes were left to fill in the blanks.  A transcription attempts to show the best estimate of the “correct phonological shape” of the inscription, what the language actually conveyed.  As you will see, there are differences between the transliterated version of the inscription and its transcription.

 

The transcription of this inscription looks like this:

 

1.    [Nanna

2.    lugal.ani].(r)

3.    [Ur.Nammu

4.    lugal.Urim5.ak].e

5.    [e2.ani].Æ

6.    mu.na.(n.)du3.Æ

7.    bad.urim5.a.Æ

8.    mu.na.(n.)du3.Æ

 

 

Finally, the translation takes place:

 

1.    For Nanna,

2.    his king—

3.    Ur-Nammu

4.    the king of Ur—

5.    his temple—

6.    built

7.    The city wall of Ur—

8.    he built for him. 

 

I will not discuss all the details of this short text, but I will note a couple of points:

1.  Sumerian is an agglutinative language, meaning it builds up words by joining many different prefixes and affixes to verbal and nominal roots.  The verb in lines 6 and 8, for example, consist of five elements.  The mu is called a conjugation prefix.  There are a number of conjugation prefixes, but scholars are not sure what purpose they served.  The na is called a directional prefix, and it tells something about case relationships.  In line 6 for example, the na cross references the dative case (marked with an .r in line 1).  The n is a personal affix.  It tells the reader about the relationship between the agent and patient (the terminology used in ergative languages for what we call the subject and direct object).  The n here cross references the agent, Ur-Nammu, who is described in lines 3 and 4, and is marked with an .e. Next comes the verbal root du3.  This verb means to build.  Finally, there is a personal affix.  In the case of this verb form, there is no need for one, so in the transcription a Æ  is written.  (This Æ would actually be a zero with a line through it, but I could not get it to appear correctly in the blog.) This particular verb is pretty simple; many Sumerian verbs contain many more prefixes and affixes.

 

2.  Note that in line 1 there are three signs for Nanna, the moon god.  The d (in superscript) is a determinative.  It would not be pronounced in spoken Sumerian, but it tells the reader of a written text that what followed was the name of a god.  The šeš-ki signs together represent Nanna.

 

3.  Finally, in line 4 the transliteration reads lugal-Urim5ki-ma-ke4  but the transcription reads lugal.Urim5.ak.e.The m of the ma sign duplicates the m at the end of Urim, so the second of the two m’s is not written.  The a of ma is joined with the k of ke4.   The ak sign is the genitive marker.   Finally, the e of the ke4 is the ergative marker, indicating that what precedes these signs is the agent (or subject) of the statement.  This line of the inscription is a pretty good indication of how the writing system is not an exact phonetic representation of the language. 

 

David Burzillo