Linquistic Reflection Essay

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Linguistic Identity Reflection I am a member of the Blackfoot tribe (Siksika and South Piikani). I married a member of the Confederated Tribes of Siletz. This essay will attempt to reevaluate my linguistic identity in light of the information that I have learned in the Communications 380 course. I will attempt to reflect the intersection of language, culture, and society as it affects my linguistic identity. My first language was the Blackfoot language (Siksika). It is my first language; it is the language I learned from my grandmother (Siksika). I do not remember her ever speaking another language. It is the language of comfort, security and happiness for me. The Blackfoot people are organized into four bands: Siksika (Blackfoot – my grandmother), Aapátohsipikani (North Piikani), Aamsskáápipikani (South Piikani- my grandfather), and Kainai (Blood). Three of the bands reside in Canada. The South Piikani reservation/reserve is in northern Montana. The bands have developed slightly different dialects of the Blackfoot language. The differences are relatively few and do not hinder communication between the bands. However, the differences are distinct enough for the home reserve to be identified between speakers. The biggest dialect differences are lexical (i.e., different words with the same meaning or different meanings for the same word) for example: * Pikkiáákssi means 'porridge' on the Blood reserve, but 'ground beef' on the Piikani reserve. * Samákinn means 'lance/spear' on the Siksika reserve, but 'large knife' on the Blood reserve. * The South Piikani call 'tea' áísoyoopoksiikimi, while all Canadian bands simply say siksikimí. (Frantz, 1978) Some phonological differences within the Blackfoot language are highlighted below. The table below shows the differences in a sub dialect of the Siksiká Blackfoot language. The sound difference

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