In this interview, we talk to Ghil‘ad Zuckermann about language reclamation and revival in Australia and around the world.
References for Episode 36
The Barngarla trinity: people, language, land. The Barngarla trilogy: (1) Barngarlidhi Manoo (‘Speaking Barngarla Together’): Barngarla Alphabet & Picture Book, 2019; (2) Mangiri Yarda (‘Healthy Country’): Barngarla Wellbeing and Nature, 2021; (3) Wardlada Mardinidhi (‘Bush Healing’): Barngarla Plant Medicines, 2023. Links to the digital versions of these 3 books, as well as to the Barngarla app, can be found at the following website: https://wcclp.com.au/barngarla/
Anubi, Myra, Shania Richards & Ghil‘ad Zuckermann. 2023. ‘Bringing dead languages back to life‘, People Fixing the World. BBC World Service.
Schürmann, Clamor Wilhelm. 1844. A Vocabulary of the Parnkalla Language. Adelaide: Dehane. Trove
Sivak, Leda, Seth Westhead, Emmalene Richards, Stephen Atkinson, Jenna Richards, Harold Dare, Ghil‘ad Zuckermann, Graham Gee, Michael Wright, Alan Rosen, Michael Walsh, Ngiare Brown & Alex Brown. 2019. ‘“Language Breathes Life”—Barngarla Community Perspectives on the Wellbeing Impacts of Reclaiming a Dormant Australian Aboriginal Language’, International Journal of Environmental Research and Public Health 16, 3918. DOI: 10.3390/ijerph16203918.
Sivak, Leda, Seth Westhead, Graham Gee, Michael Wright, Alan Rosen, Stephen Atkinson, Emmalene Richards, Jenna Richards, Harold Dare, Ngiare Brown, Ghil’ad Zuckermann, Michael Walsh, Natasha J. Howard & Alex Brown. 2023. ‘Developing the Indigenous Language and Wellbeing Survey: approaches to integrating qualitative findings into a survey instrument’, AlterNative. DOI: 10.1177/11771801231194650
Zuckermann, Ghil‘ad. 2003. Language Contact and Lexical Enrichment in Israeli Hebrew. Basingstoke: Palgrave Macmillan.
Zuckermann, Ghil‘ad. 2020. Revivalistics: From the genesis of Israeli to language reclamation in Australia and beyond. Oxford: Oxford University Press. Publisher’s website.
诸葛漫 (=Ghil’ad Zuckermann). 2021. 多源造词研究 (A Study of Multisourced Neologization). Shanghai: East China Normal University Press. Publisher’s website.
Transcript by Luca Dinu
[Instrumental tapping] [00:05] [Singing] [00:47]
JMc: That was Hazel Cooyou Walgar singing a song in Baiyoongoo. [00:51] The title of the song translates into English as ‘My Country’. [00:56] Hi, I’m James McElvenny, and you’re listening to [00:59] the History and Philosophy of the Language Sciences Podcast, [01:02] online at hiphilangsci.net. [01:05] There you can find links and references to all the literature we discuss. [01:10] Today we’re joined by Ghil‘ad Zuckermann, who’s Professor of Linguistics at the University of Adelaide in South Australia. [01:18] Among other things, Ghil‘ad is an expert on language revival and reclamation, [01:23] a field that he calls ‘revivalistics’. [01:27] In 2020, he published a monograph treating this topic with Oxford University Press under the title [01:34] Revivalistics: From the genesis of Israeli to language reclamation in Australia and beyond. [01:41] So, Ghil‘ad, what is revivalistics? [01:44] Or rather, what does it mean to revive a language? [01:49]
GZ: Revivalistics is a new, comparative, global, transdisciplinary field of inquiry [01:59] surrounding language reclamation, revitalization and reinvigoration [02:05] from any angle possible [02:08] — for example, mental health, law, anthropology, [02:14] sociology, politics, colonization studies. [02:20] What is language revival? You see, language revival is on a spectrum. [02:27] The most extreme case of language revival is what I call reclamation. [02:33] Reclamation is when you have no native speakers of the language you are trying to revive. [02:40] This is in the case of a sleeping beauty like Hebrew. [02:43] Hebrew was a sleeping beauty [02:45] — meaning no native speakers — since 135 AD for 1,750 years. [02:52] Or a dreaming beauty [02:54] — so a dreaming beauty alluding to Jukurrpa, the Dreamtime or the Dreaming, [03:00] such as the Barngarla, Aboriginal language of Eyre Peninsula. [03:05] You had no native speakers of Barngarla for, say, 50 years, 60 years, since the 1960s. [03:13] And reclamation is a severe case because you have nobody to listen to who is a native speaker. [03:22] Now, on this spectrum, in the middle, you have what I call revitalization. [03:27] So revitalization is of a language that is severely endangered, [03:32] but it still has some elders speaking it. [03:35] For example, Adnyamathanha. [03:37] Adnya means ‘rock’ and mathanha means ‘people’, so Adnyamathanha rock people. [03:44] These are the Aboriginal people of the Flinders Ranges, [03:47] not that far from Adelaide. [03:50] And I have a friend called Robert Wilton. He’s in his 80s, and he is a native speaker of Adnyamathanha. [03:59] In the case of Adnyamathanha, [04:02] the percentage of native speakers among children is almost zero. [04:08] And of course, in order to determine whether a language is endangered, I don’t care about numbers. [04:13] I only care about percentage of children within the tribe speaking the language. [04:18] So, for example, Pitjantjatjara is alive and kicking, [04:21] even though it is only spoken by 3,500 people, [04:25] but, say, almost 100% of kids speak it. [04:29] Whereas you might have some languages in Africa with a million speakers, but they’re severely endangered [04:35] because the percentage of children speaking the language is very low. [04:40]
JMc: So is your understanding of a native speaker someone who learns language in this critical period [04:45] as it’s understood by generative linguists? [04:47]
GZ: Yes, and in fact, I would say he or she does not learn, but rather acquires automatically. [04:52] So, say, I’m a native speaker of Israeli, [04:55] you’re a native speaker of Australian English. [04:59] We both speak many other languages, but we learned them thereafter. [05:06] Now, in the kind of other side from reclamation, so we said reclamation, revitalization, and then you have reinvigoration. [05:17] Reinvigoration is when you have a relatively high percentage of kids speaking the language, but still not 100%. [05:24] The language is endangered. [05:27] Welsh, maybe Irish, still very endangered, but it’s not as bad as Adnyamathanha, definitely not as Barngarla. [05:35] So in the case of revitalization, which is kind of in the middle, and reinvigoration, [05:43] we can, for example, use a technique called master-apprentice because we have a master. [05:50] We have somebody who speaks the language natively. [05:53] This is in diametric opposition to the case of reclamation where we have no masters whatsoever. [05:58] Now, what is the master-apprentice technique? [06:01] You take a master, usually an old person who is a native speaker of the language, who, as you said, [06:06] had acquired the language automatically, say, between the age of zero and puberty, [06:13] and you ask this master to adopt, if you want, an apprentice. [06:19] An apprentice is a young person — can be a child, can be a teenager — who do not speak the language, [06:27] but they would help the master with daily tasks, shopping, etc., [06:34] and the master would speak to them only in language. [06:38] So the idea in the case of revitalization and reinvigoration [06:43] is to reintroduce the language to youngsters [06:47] who will then become native speakers or at least speakers. [06:51] In the case of reclamation, of course, we cannot use the master-apprentice technique, [06:56] but we can use other techniques. [06:59] Like I’m teaching Barngarla… Well, I’ve taught maybe hundreds of workshops in the bush [07:07] to various communities of Barngarla people, and we neologize together. [07:15] So, for example, a word for computer, gaga-bibi waribirga. [07:21] So gaga is ‘head’, bibi is ‘egg’, [07:24] so gaga-bibi is ‘brain’, it’s the egg inside the head, [07:28] and waribirga is ‘lightning’, [07:32] so it’s kind of a lightning or electric brain. [07:35] So lightning or electric brain, a little bit like Chinese, 电脑 (diànnǎo). [07:42] The Māori, te reo Māori, the language Māori, rorohiko, did the same thing. [07:48] You might ask yourself, let’s forget about Chinese, let’s forget about Māori or Kaurna. [07:54] I mean, you ask Barngarla people, [07:57] ‘Okay, how would you like to say “computer”?’ [07:59] And it might well be the case that they will come up with ‘brain’ and ‘lightning’ [08:03] because I guess there are many other possibilities, but it’s a good one. [08:09] So in the case of rorohiko in Māori, I would have to research whether there was somebody [08:16] who was involved in their neologization who had been exposed to Chinese. [08:22] Now, if we talk about Barngarla, Clamor Wilhelm Schürmann, [08:26] the German Lutheran missionary, [08:30] who arrived in Australia in 1838, [08:35] he knew five languages, [08:38] which, of course as a revivalist, I must be fluent in, [08:42] because if I’m not, then I cannot analyse his dictionary properly. [08:46] And here you have a historical linguistic angle of revivalistics. [08:52] He knew German, of course. It was his mame-loshen or Muttersprache, [08:58] the mother language, native language. [09:01] He knew Latin, he knew Greek, he knew Hebrew, and he knew English. [09:11] These five languages are reflected [09:15] within his 1844 dictionary of the Barngarla language. [09:20] For example, as a German, he did not have the ‘r’ sound as phonemic, [09:28] in the sense that in German you either say [‘hambuɾk] or [‘hambuək]; [09:34] it’s not the case that if you say [r] and then [ʁ] [09:37] it means something different. [09:40] But in Barngarla, /r/ and /ɹ/ are phonemic, [09:42] so of course he might have well failed to notice the difference between /r/ and /ɹ/. [09:51] Intriguingly, there is a language near Adelaide called Ngarrindjeri. [09:58] In Ngarrindjeri, which is for example in Victor Harbor, Port Elliot, Murray Bridge, [10:06] you did have two phonemes: one is /r/ and one is /ɹ/. [10:12] But because of emblematicity, what happens today, [10:16] and I know some Ngarrindjeri people, [10:19] they forgot about their /ɹ/ phoneme, [10:21] and they pronounce everything with /r/ [10:25] in order to other Ngarrindjeri from the English, [10:29] and therefore they say ‘Ngarrindjeri’ with a /r/. [10:34] Which is funny because when I say ‘Nga[r]indje[ɹ]i,’ [10:36] which is the original pronunciation, [10:38] they would correct me and say, [10:39] ‘Oh, no, no, no, it’s Ngarrindje[r]i. There is no /ɹ/; it’s /r/.’ [10:43] So this is kind of emblematicity, [10:45] which is a phenomenon that revivalistics would analyse [10:51] and look at, you know, what is language revival. [10:54] Are you trying to reclaim the language as it used to be? [10:59] Of course you might, but you will never get there. [11:03] We will not be able to reclaim a language as it used to be. [11:07] It’s impossible. [11:08]
JMc: So it’s not the same thing. And the sources that you’re using for language reclamation, [11:12] so you mentioned an 1844 dictionary, but is that it? Like, are there texts? [11:17] Because I’m sure that there would be all sorts of aspects of a language [11:22] that Schürmann would have simply not recorded. [11:25] So how do you fill in all these gaps if your only source is this 1844 dictionary [11:29] written by a German who wasn’t even a native speaker himself? [11:32]
GZ: It’s a wonderful question, and let me surprise you. [11:36] There was a language called Nhawoo. Nhawoo, I write it N-H-A-W-O-O, Nhawoo, [11:44] because the first ‘n’ is with your tongue outside, so it’s kind of interdental, ‘Nhawoo.’ [11:52] But you might find it also as N-A-U-O. [11:56] Nhawoo only has three lexical items remaining, as far as I know. [12:05] So the first one is gardo. Gárdoo means ‘Aboriginal person’. [12:11] The second one is yánmoora. Yánmoora in Nhawoo means ‘white fellow.’ [12:18] And the third one is máldhabi. Máldhabi means ‘devil’. [12:27] Now, you’ll be shocked, but recently they published a dictionary with hundreds of words. [12:34] Now, how did they do it? [12:38] They replicated words from Barngarla, which is a related language, [12:45] from Wirangu, a related language. [12:49] They kind of reconstructed some of the grammatical aspects, [12:54] looking at Barngarla, etc. [12:57] So even with three words, they’re now trying to reclaim their sleeping or their dreaming beauty. [13:06] A fortiori in the case of Barngarla, where I actually managed to extract 3,500 words from Clamor Wilhelm Schürmann’s dictionary. [13:19] Now, let me just give you some details about the Old Testament. [13:23] In the Old Testament, you had 8,000 distinct words, types. [13:29]
JMc: So this is the Hebrew Old Testament, you mean? [13:31]
GZ: Yes, the Hebrew Bible. [13:33] Out of which 2,000 were hapax legomena, appearing only once, [13:40] which practically means that we are kind of on shaky grounds when it comes to the meaning of a word appearing only once. [13:48] So simplistically speaking, the Hebrew Bible is 6,000 words. [13:55] Now, Barngarla, 3,500 words. [13:59] In order to read a newspaper in Mandarin or Modern Standard Chinese, [14:05] you need something like 3,700 words. [14:08] So we are at the level of a language being alive and kicking. [14:13] Of course, with 3,500 words, you can make up many more words, just like combinations, etc. [14:20] And this is with no borrowings in the sense of phonetic adaptation of English words, [14:27] like say in some, as you know, in some Aboriginal languages, ‘horse’ would be /’wudʒi/ [14:32] because there is no /h/, there is no /s/, so ‘horse’ would be pronounced as /’wudʒi/, [14:37] or, say, ‘swamp’ would be pronounced as /tu’wumba/, [14:43] or /’tuwumba/ as in the town near Brisbane, you know, swamp, Toowoomba. [14:48] So you can also do that, but without that, we already have 3,500 words. [14:53] Now, Clamor Wilhelm Schürmann also wrote a grammar. [14:58] His grammar is not, say, kind of a Chomskyan modern grammar, [15:03] but we actually managed to extract a very big grammar out of it. [15:10] So I would argue that I have all the material needed for a reclamation in the case of Barngarla. [15:19] Of course, I’m not talking about, you know, intonation, in the prosody, in the prosody sense of, you know… Of course we’re not talking about that. [15:30] We do not have videos, you know, for example, gestures are extremely important. [15:36]
JMc: So I guess there is a much deeper question about what even is a language. [15:41] So, I mean, you’ve been talking mostly about structural features, so like words in particular that you might have in a dictionary, grammar, [15:49] and then you extended that to prosody and other features of phonology. [15:54] But what about the deep cultural aspects of a language? [15:57] So what the words actually mean [15:59] and the broader cultural context in which they’re embedded. [16:02] So, I mean, the descendants of Ashkenazi Jews living in Israel today [16:05] would be culturally quite different from people at the court of King David, [16:10] and in the same way, there’s perhaps a big difference in culture that’s within certain parts of Aboriginal Australia from before the British invasion, if I can put it that way, to the present day. [16:22] So what exactly is it that you’re reclaiming or reviving in this broader cultural context? [16:27]
GZ: That’s a very perspicacious point, because even if we want to go back to the original Weltanschauung, which is very beautifully reflected in language, [16:43] there have been so many changes post-colonization in the case of Australia that might bar us from doing it. [16:51] So, for example, in the case of Barngarla, [16:54] if I speak with you and I want to say ‘we’, of course, I need to use the dual. [16:59] We have a dual in Barngarla as opposed to English. [17:03] In English, we don’t care if ‘we’ it’s two people or three people. It’s still W-E ‘we’. [17:08] In Barngarla, if you are my brother’s son and I want to say ‘we two’, [17:16] I would say ngarrrinyi. [17:19] If you are my sister’s son and I want to say ‘we two’, I cannot say ngarrrinyi. I have to say ngadlaga. [17:28] Languages differ not in what they can say, but, as we know, in what they must say. [17:34] You must say in Old Barngarla ngadlaga if you are my sister’s son, [17:42] and we must say ngarrrinyi if you are my brother’s son. [17:46] So, it’s kind of a matrilineal as opposed to patrilineal dual. [17:51] Now, in English, not only do you not have a dual, [17:54] nobody could care less if you are related to each other through the sister or through the brother. [17:59] Now, why is it important? [18:01] Because in ancient times, I guess it might have meant some kind of taboos when it comes to marriage, weddings. [18:09] Nowadays, of course, we are in different times, so we kind of lost it, [18:15] and by losing the language, we actually lose a lot of our cultural autonomy, spirituality. [18:26] We lose a lot about intellectual sovereignty. [18:30] We lose a lot of our soul, metaphorically speaking. [18:34] And by reconnecting with language, [18:36] of course, we are not going to revive all the cultural traits that used to be, but it gives some kind of pride. [18:47] I think that every nationalist movement or every national movement, for example, in the case of Zionism, [18:55] strives for ancientness. [19:00] You wanted, [19:01] if you were Eliezer Ben-Yehuda, the father of Israeli or of the Hebrew revival, [19:07] you wanted to be as ancient as possible. [19:10] Eliezer Ben-Yehuda’s dream was to speak like a biblical Jew, [19:17] and therefore he envied the Arabs [19:19] with the /ħa/, with the /qa/, with the /ʔa/, with the /tˤa/. [19:22] My name, Ghil‘ad [gil’ʕad], was like that pronounced in Hebrew. Nowadays, everybody pronounces it /gi’lad/, [19:28] a little bit like Julia Gillard, you know, /gi’lad/. [19:32] And some Aussies write it with an ‘r’, Gilad, as in ‘Gilard.’ [19:38] Look, this was his dream, but of course, [19:42] you cannot ignore your most recent heritage. [19:48] In the case of Jews coming to Israel [19:51] after the Holocaust or before the Holocaust in the fin de siècle, it was Yiddish. [19:58] Even though Eliezer Ben-Yehuda hated Yiddish, his mame-loshen, his mother tongue, [20:03] he could not avoid its shackles. [20:07] So this kind of cultural renewal has its limits and we should not lament it. [20:17] We should embrace the new hybridic language, [20:21] which… we should not chastise the new speakers. [20:27] We should never say, ‘Give us authenticity or give us death’, [20:31] because if we say that, as some elders in the Tiwi Island near Darwin said, [20:39] if you say that to the young people, ‘Give us authenticity or give us death’, [20:43] you will end up with death. [20:46] You will end up with the young people resorting to the colonizer’s language, [20:50] namely English, or Australian, or Strine, [20:54] rather than speaking kind of a different or a hybridic form of Tiwi. [20:59] I have a friend, Tīmoti Kāretu, in Aotearoa. [21:03] Tīmoti is a prescriptivist, a purist, [21:07] and he doesn’t like it when you make mistakes in te reo Māori, [21:10] the language Māori. [21:12] But of course, it’s counterproductive [21:13] because some people would see him and walk to the other side of the pavement, [21:19] not wanting to talk to him because they are afraid. [21:23] It can be counterproductive. [21:24] So I would embrace, champion hybridity. [21:29]
JMc: But do you think there’s a danger in this idea of revitalization altogether [21:34] that you could devalue current ways [21:37] that the Jewish people or Aboriginal people in Australia or Māori people [21:41] actually speak now? [21:43]
GZ: Absolutely. So David Ben-Gurion, [21:45] who was the first Prime Minister of Israel in 1948, [21:49] but also he was the leader of the Yishuv before the establishment of Israel. [21:56] He listened to Różka Korczak. [21:59] She was a Holocaust survivor. [22:00] This is the beginning of 1945, the end of 1944. [22:05] She spoke in the Histadrut, [22:08] which is an organization in Israel which used to be very important, [22:12] and she spoke in Yiddish, her mame-loshen, her mother tongue. [22:16] And David Ben-Gurion, I cannot forget it. [22:19] I mean, of course, I was not there. I was born in 1971. [22:21] I cannot forget how horrible it was when I read about it first time. [22:27] He said, זה עתה דיברה פה חברה בשפה זרה וצורמת…’ [22:35]‘ (ze atá dibrá po khaverá besafá zará vetsorémet…) ‘We have just heard a comrade [22:38] speaking in a language that is foreign and cacophonous’, [22:45] referring to the Jewish language called Yiddish, which is Judeo-German. [22:51] This is shocking in today’s terms. [22:56] It’s the irony of history. [22:59] Zionism tried to kill Yiddish [23:02] because Yiddish represented the diasporic, persecuted. [23:08] And, of course, Zionism is based on two negations. [23:13] One is the negation of the diaspora, and the other is the negation of religion. [23:17] And you can see the residues of this in today’s Israel. [23:21] It’s fascinating and multifaceted. [23:24] But the irony of history, [23:27] Zionism wanted to cancel Yiddish, but Yiddish survives beneath Israeli. [23:33] So this self-loathing definitely played a part, but it did not succeed. [23:42] And, of course, these days, which is, what, 75 years after the establishment of Israel, [23:49] if we talk about Israeli now, [23:51] I think it’s time to say, ‘Okay, we self-loathed Yiddish.’ [23:56] But actually, Yiddish is a fascinating language. [23:59] So I think that if we get rid of this imprisoning purism prism, [24:08] if you allow me an alliteration, [24:11] and if we kind of get into a more realistic Weltanschauung, you know, worldview, [24:20] then we end up empowering people who have lost everything in their lives. [24:27]
JMc: And what is the ultimate aim? [24:29] I mean, you mentioned getting kids to acquire the language [24:32] so that they become native speakers. [24:34] But is there also an institutional element of expanding the domains in which the language is used? [24:40] Because if kids were just speaking at home, like in the family, [24:43] that is a relatively limited domain. [24:46] Like if you look at the example of Israel again, [24:48] Modern Hebrew or Israeli is a language that is used in all domains of life, [24:52] so in education, the government, business, and so on. [24:57]
GZ: It’s a wonderful point, and the answer is, [25:01] what do the custodians want? [25:07] The custodians are the language owners. [25:10] We are facilitators. [25:14] We are revivalists, but the custodians are at the wheel. [25:20] They can decide to go the full monty, [25:22] meaning to have their grandchildren native speakers of the Neo-Barngarla, [25:28] or the Neo-Baiyungu, or the neo-language. [25:31] They can also decide, ‘We don’t care about native speech. [25:37] We want a post-vernacular phase’, just like Yiddish in America. [25:45] Most Jews in America would know the word shlep, [25:48] like to take one thing from one place to another, or to take yourself. [25:54] Jews in America would know this, [25:55] but they would not know how to speak Yiddish. [25:58] I’m not talking about the ultra-Orthodox of New York, [26:00] because of course they do speak Yiddish natively, [26:03] but I’m talking about the secular Jews. [26:05] It’s post-vernacular, as my friend Jeffrey Shandler coined, post-vernacular. [26:10] Or, te reo Māori in New Zealand is post-vernacular. [26:13] Every Māori knows whakapapa, ‘heritage’. [26:17] Every Māori knows iwi, which is a canoe or a tribe. [26:23] Every Māori knows whānau. [26:25] Whānau is like the family, or the khamula, the… [26:30] Every Māori would know the Te Taura Whiri, the Māori Language Commission, [26:34] which is like a bundled rope. [26:37] But how many Māori, [26:40] what is the percentage of Māori kids speaking Māori, or speaking Māori natively? [26:45] Very low percentage. It’s a severely endangered language. [26:49] So coming back to the Aboriginal custodians, they can say, ‘Look, we want to know 100 words. [26:56] We don’t need more than that.’ [26:58] They can also say, ‘You know what we want? [27:00] We want our language to be the official language of the region.’ [27:07] Currently in New Zealand you have two official languages, [27:10] Te Reo Māori, the language Māori, [27:12] and, surprise, the New Zealand Sign Language. [27:17] English is not de jure, it’s de facto. [27:22] Australia has no official languages. [27:25] Singapore has four, you know: Mandarin, English, Malay, and Tamil. [27:31] Australia has zero. [27:33] I would argue that Australia must have 401, approximately, official languages, [27:41] one Australian sign language, and 400 Aboriginal languages. [27:45] Of course, English is de facto, but it doesn’t need to be de jure. [27:51] So, Barngarla should be the official language of Galinyala. [27:56] Now, what is Galinyala? Port Lincoln. [27:59] How many people know that Galinyala is Port Lincoln? [28:02] Well, more and more so, [28:03] because now we’ve managed to convince the council, etc., to put signs. [28:10] And there is a sign, ‘Galinyala’. [28:14] And now more and more people know that ‘Galinyala’ means ‘Port Lincoln’. [28:17] But until recently, nobody knew, except us, you know, including Aboriginal people, they didn’t know. [28:24] And Goordnada is Port Augusta. [28:27] So we also need not only to officialize the language, [28:31] but also to change the langscape, the linguistic landscape. [28:35] Don’t forget that in Aboriginal spirituality, there is a trinity: [28:39] not il Padre, il Figlio, e lo Spirito Santo, not that trinity, [28:43] but the land, the language, and the people. [28:49] The land does not belong to the people. Rather, the people belong to the land. [28:57] The language belongs to the land. [28:59] So if you speak to a kangaroo in Galinyala, Port Lincoln, [29:02] you need to speak Barngarla. [29:05] You cannot speak Kaurna. [29:07] The kangaroo, according to that spirituality, would not understand you. [29:12] It would understand Barngarla, because both belong to the land. [29:17]
JMc: Well, thank you very much for answering those questions. [29:19]
GZ: Oh, it’s a pleasure, James. [29:21] It’s always wonderful to talk to you, and keep up the good work. [29:24]
JMc: Yeah, and thanks for coming all the way to Hamburg. [29:27]
GZ: It’s a pleasure. Meine Großmutter ist in Hamburg geboren. [29:30] My grandmother was born in Hamburg, [29:32] and it’s actually the first time in which I see this beautiful city. [29:37]
[Instrumental tapping] [29:40] [Singing]
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