The Chatino people from Oaxaca, Mexico, believe that the departed begin a new life that is parallel to the world of the living, known in the Chatino language as Jlya^G.  In order to reach Jlya^G, therecently departed must traverse on a treacherous path that goes through mountains, rivers, and towns. Jlya^G  is a metaphysical place that corresponds to an actual location in our plane of existence found towards the northern part of the Chatino region in the municipality of Zenzontepec (coordinates 16° 32′ 0″ N, 97° 30′ 0″ W). 

Prayers, stories, myths, place, and performance are crucial elements in the practice and belief of the Chatino concept of the dead. In the Chatino town of San Marcos Zacatepec, when an adult dies, family members call an expert to perform a speech called Ti^A Su^A Kna^A or ‘prayer to the dead.’ The Ti^A Su^A Kna^A is recited at the dead person’s wake. The goal of the speech is to guide the dead through the trail of the dead and to encourage them not to come back and taunt their family members, friends, and community members either by showing up in individual’s dreams or appearing as a ghost qu^B tiq^E.

The departed also need to demonstrate endurance, agility, and artistic skills. For example, when they reach a place called Sa^A tqen^A, located in the town of Cieneguilla, San Juan Quiahije (coordinates 16.3000° N, 97.3167° W), the dead have to dance. The dead men, in addition to dancing, must whistle or sing. Women only have to dance. Hence, Chatinos believe that artistic abilities such as dancing, whistling, and singing must be learned and practiced during the course of a person’s lifetime. This presentation will discuss these aspects of Chatino conceptions of the dead and describe the verbal art of the rituals involved as the recently dead move on to Jlya^G.

Recent work on agreement has uncovered evidence that morphological properties of sentences (such as syncretism) interact in non-trivial ways with agreement relations. In this talk, I provide an analysis of this type of interaction between morphology and agreement in terms of a two-step theory of agreement. Adopting the terminology in Arregi and Nevins 2012, we can refer to these as Agree-Link, or the syntactic establishment of an Agree relation between Probe (agreement target) and one or more Goals (agreement controller(s)), and Agree-Copy, or the postsyntactic copying from Agree-Linked Goal(s) onto the Probe. Evidence for this split of Agree into two separate steps comes from the fact that they can be derivationally intercalated by postsyntactic operations such as Linearization in Hindi and Slovenian (Bhatt and Walkow 2013, and Marusic, Nevins and Badecker 2015) postsyntactic morpheme displacement (cliticization) in Bulgarian (Arregi and Nevins 2013), and Vocabulary Insertion (exponence) in West Germanic (van Koppen 2005).

I offer evidence for this two-step analysis of agreement from a different empirical domain, namely, the interaction of agreement with case syncretisms due to postsyntacic impoverishment (in the sense of Distributed Morphology) in Indo-Aryan and Basque. In both cases, variation in the possibility of agreement with oblique case-marked arguments (ergative in Indo-Aryan, dative in Basque) is due to a uniform establishment of syntactic Agree-Link relations, coupled with dialect- or language-particular differences in the application of Agree-Copy and its derivational interaction with postsyntactic impoverishment rules.

The interaction of agreement and case syncretism in these languages converges with other phenomena in arguing for a strongly derivational theory of Agree in which the latter is established in two steps, the second of which is postsyntactic and can interact in different derivationally defined ways with other postsyntactic operations. The variation found is thus largely reduced to familiar feeding and counterfeeding interactions among operations in a derivational theory.

Dr. Barrett will talk about Maya understandings of the dead, funerary practices, and ways of communicating with the ancestors, and then discuss the emergence of rock and hip hop music performed in Mayan languages and the ways they emphasize the ancestors in their music. 

El Dr. Barrett explicará como los Mayas se comunican con sus ancestros, las prácticas funerarias que los mayas tienen y sus pensamientos en cuando a los muertos. También hablará sobre como los ancestros tienen un rol en la inspiración de la música Maya y como el rock y hip hop ha influenciado a esta cultura.

Followed by gathering at Pazzos

Followed by gathering at Pazzos.