 So, so thank you for inviting me to do this talk. So today my topic is animal calling sounds in cross-jab. So this is, this is, so animal calling sounds is when you call animals. No, you ask animal to come and go. So it's like, it's also referred to as shepherd's calls. So this form of communication involves as the vocal summoning and direction of domestic animals. So let's see by understanding and analyzing these calling sounds. Let's see what we can find about how the cross-jab people see their domestic animals. So the cross-jab language, so, yeah, the name is again very difficult to pronounce. So the Chinese term is Chuo Si Jia Yu. So, so these, so like every other language cross-jab is very morphologically and phonologically complex. And it is a member of the language group of the Burmese language branch. Chiamen Yu Zhi in the son Tibetan family. So, and just a fun fact, the tango language, the Xi Xia Yu is also recently proven to be a language. The language is spoken in the. Now, today we'll focus on two dialects of cross-jab, the Siyue Wu dialect with about 500 speakers and the. With about 350 speakers. So these two dialects are largely intelligible, but of course there are very interesting subtle differences. So cross-jab is endangered under the threat of two dominant languages around it, namely I'm the Tibetan, which is the big Tibetan language, the religious language. So the. The Tibetan is one of the languages in contact with cross-jab and the other is Southwestern Mandarin, which is close to the official language of China standard Mandarin. But these two languages are very remote to cross-jab itself, despite the fact that trust of people are officially classified as Tibetans. This is probably because they have heavily, they're heavily influenced by the real Tibetans. Their traditional costume, their food and the religions, Tibetan Buddhism and the born religion. So many native speakers think that they're Tibetans and that the important thing is to learn Tibetan for religious purposes and to learn Chinese with other practical purposes. Many of them do not consider the cross-jab language as a very important language. But they're mainly farmers and some and most of them are also have nomads. So they have their fields to grow crops and high in the mountain, they also have their pasture as well. So the hometown of trust trust have has some of the most beautiful landscapes in China. And this is the suitable village with traditional hamlets hidden deep in the mountains. And also this is traditional house in the civil village, five story house. And here is me working with this old lady on the top of the house and another top of house can see how high the valleys are there. And also this is a field session in the local temple. Okay. So since we will be talking about animal calling sounds, it is necessary to first present the usual domestic animals kept by the cross-jab people and their names in the local language. So let's begin with the cute and small animals. The cat is called the door in the website dialect, and it's called in the select. The dog is called good dog in both dialects. The chicken is called Baku in wubzy and Baku in Syria with the pig. A very important member of the family is called a pole in both dialects. The gold is called Ted in wubzy and Ted in Syria with an additional final consonant. And she was called a year in in both dialects. And there is a surprisingly precise sub-categorization for cattle and yuck. So cattle in general are called soup and the domestic cattle are called bullet, the females are specifically called me. And this me is a Santa Ben Cocknit. It is related to the new in Chinese. And there is a special kind of cattle, which is the offspring of a male yuck and a cow. In Chinese, it is called and in English, I have no choice but to call them yuck out hybrids. The native name is and there is a specific specific term for the females, which is yucks are called a bro and female yucks are called. And finally, the horse is called bro. And this word is somehow related to Chinese ma, which is reconstructed into old Chinese, but yeah. So here are some of the animal names. And now animal calling sounds. So the sounds that people use to call or to chase to make come or let go your pets. For instance, we usually use click sounds like to track animals attention. So these click sounds are also animal calling sounds. And they serve as a very crucial means of communication between cross just speakers and their domestic animals, at least, allegedly. And interestingly, these sounds often deviate from direct correlation with the cries of animals. So they're not exactly automatic peak, not imitations of animal cries. In some instances calling sounds, partially are partially related related to the local names attributed to the animals. And more often than not the calling sounds are not analyzable synchronically. So in the following slides, I will present the calling sounds one by one. So how do cross up people communicate with cats. So. So in whoopsie you call the, the cats to come by using the sound li li li li li li. And in through you have the choice amount li li li li li li. Oh, la, la, la, la, la, and trot trot trot, especially for the small cats. And these two dialects also have specific calling sounds for letting go cats. For example, you in whoopsie it is Carol. And in through you will use. And dogs in whoopsie and through we have approximately the same calling sounds for dogs in general. In studio we have an additional sound for small dogs or, or puppies, which is cute cute cute cute. And when you need to get rid of them you say so. Although in these areas people tend to refrain from raising chicken. They do remember how they talk to chicken. In whoopsie, you can say go go go go go go go. And in studio you can do go go go go go go go go go. So this seems onomatopoeic, which is counter intuitively uncommon. And the pig, the main source of protein in the cross steps speaking societies. They dry and assault the pork which can be preserved for a long time. So the animal calling sounds for pigs are ah, or, and no, no, no, no, no, no, no, no. Now, cattle, so cattle in general, we have a-ra, a-ra, so which can be used for all cattle, but not yaks. I'll explain it later. And for domestic cattle, in wubsy, we just add a B sound before the general term, ba-ra, ba-ra. And in suru, it is o-ble-ble-ble-ble-ble-ble-ble. And for the female, you use o-ng-ng-ng-ng-ng-ng-ng. And for the calf, you would say, yak-yak-yak-yak-yak-yak-yak-yak-yak-yak-yak-yak-yak-yak. So for the small cattle. And to summon this offspring of yak and cow, we use ble-ble-ble-ble-ble or o-ble-ble-ble-ble-ble. And for the yak-tokker in wubsy, we use jig-ge-jig-ge. And this term is confined into the calf of the yak in the suru-da, like jig-ge-jig-ge for the small yaks. And in suru, there are more half nomads than in wubsy. So they distinguish between the male yak to which they use o-ge-ge-ge-ge-ge-ge. And the female o-ge-ge-ge-ge-ge. And to the goat, you call dak-ka-dak-ka. And to the sheep, you go la-ga-la-ga or o-la-ga-la-ga-la-ga. So you may already feel something curious. They sound very similar, la-ga-la-ga and dak-ga-dak-ga. And I'll talk about it later. So this is the sheep, okay. And for the horse, we can say o-shu-shu-shu-shu-shu-shu or a-shu-shu-shu-shu-shu-shu-shu-shu. And in suru-wu, you can also say sige, sige to attract their attention. The horse in general. And in the wubsy dialect, there is a general calling sound to chase all the animals. So which is chun, chun. But I didn't record this term in the other suru-wu dialect. And now let's look at a small video. So actually we can see that unless you have food in your hand, they won't react to your calling sounds actually. So much now for the presentation of calling sounds. Now let us come to the analysis part. So first I would like to talk about the etymology of certain calling sounds that I can recognize. So the calling sound for cat, which is li-li-li-li or la-la-la-la-la-la. This may be related a general term for the name of the cat in that region, which is li-li or lulu. For example, in Japuk, another Yerongic language, the cat is lulu. And in some local Amdo Tibetan as well, the cat is called li-li. So it is really a cross-linguistic term that is spread through the region. The baby dog calling sound tu-tu could be modified from the Tibetan word for dog, which is chi. So the Tibetan spelling actually reflects the pronunciation of all Tibetan. Actually in Amdo Tibetan, which is in contact with Krosyap, it is pronounced k-tu, so which sounds close to the baby dog calling sounds we have here tu-tu. And the calling sound for female cattle, o-ng-ng-ng-ng-ng for the cows, is related to the nominal term for female cattle, ni. And the chasing sound, and the o-ble-ble-ble for the cattle in general, which is obviously related to the term, be-li. And finally, the chasing sound for dog, son is clearly borrowed from the past tense of the Tibetan verb tu-go, son tu-go. It is interesting that they use Tibetan learn words for animal calling sounds, as if they use the prestigious Tibetan language to talk to animals, especially they use the Tibetan word to impolitely ask a doctor to leave son, son, like this. So, but I talked about this with an anthropologist, and he said that in some other cultures in the world, like Madagascar, people tend to use words in French, the colonial language to talk to their animals, while communicate with humans in Malagasy. So I find it quite amusing. And I thought about it for a while, and I also find that a lot of swear words in Kroshtep are borrowed from Tibetan, actually. So now let's ask ourselves, what do the animal calling sounds tell us? Can they perhaps reflect a bit of the Kroshtep world in the past? Or I think you have already noticed that there are similarities between the calls, and these similarities must mean something, and they must tell us something about the Kroshtep people. To analyze them, we first need to eliminate calls derived from animal names and borrowing from Tibetan, as they provide a little information on this matter. So the calling sounds in the previous slides are to be excluded for this purpose. What interests us are the non-analyzable forms, which are most likely to trace back to the proto-language and implies the worldview of the people. So before we go into that, let me talk about to introduce you to some linguistic concepts. So Linnician and Fertician. So Linnician is often described as the weakening or softening of a consonant. It can be exemplified by, for example, from Latin to French. So you have catena, and the T sound between two vowels becomes the D sound, which sounds softer and weaker, because it's more sonorous. So in old French, you have chadena, and then the D sound becomes softer and softer. And finally, it disappeared between two vowels. So in modern French, you have chen. And Fertician is the opposite process. So it's the strengthening or hardening of the consonant. For example, in some English rod, the voice T-H sound is actually pronounced with a D sound, like you can say that instead of that. So now we know what the Linnician and Fertician are, so we can look deeper into the phonology of the animal calling sounds in Krosgjöpp. And the calling sounds presented earlier is not difficult to find a pattern with two vowels, a, and the uvular sound, uvular consonant in the middle. We presented with the pattern C-A-Q-A with an uppercase C representing any consonant and an uppercase Q between the two A's, which is a uvular consonant. So let's look at the table there. The first two lines are about ovines, the gold and the sheep. So you have takka takka for the gold and lah lah for the sheep. They both follow the pattern C-A-Q-A. And the first consonant in both cases are alveolar or dental consonants, namely a T sound and an L sound. So we can say that it's a subtype of C-A-Q-A. We can replace the uppercase C with the uppercase T representing an alveolar or dental consonant. So we can observe that for the gold, the consonants are plosives. So the T sound and the uvular q sound, which are definitely hard sounds. And for the sheep, the consonants are the corresponding soft sounds with an L sound and the voice uvular fricative r sound. So it's takka with the united or a soft version lah lah. So everything is the same except for the voicing, for the sonority or the softness of the sounds. So by changing from soft to hard or vice versa, through lanition or fortition, we can transition from the goat to the sheep. So it might be that the goat is kind of leaner than the sheep. So we can see bones giving the impression that the goat is harder than the sheep. So you can see that in this image. So the goat is leaner and the sheep is softer. And next, the last two lines, the same pattern with the lanited uvular consonants for bovines, for the cattle, we add a B at the beginning. So aah, from aah to baah, which might be related to the word for cattle or ox, belay, so baah. So we can see that this CAQA is actually a general pattern for animals like oxen, sheep, and goats. So these animals share the same phonological pattern of calling sounds. That is to say, crossed-up people may believe that these animals should be addressed with similar phonology just as if they spoke approximately the same language but different dialects. So we need to use similar sounds to call them. So therefore, standing in the crossed-up people's shoes, all animals have the same phonological pattern whose calling sounds belong to this pattern should be classified under the same branch. Now the yak and the horse, we have another pattern characterized by a fricative or africate shu and a fricative in r. So for example, the female yak, oh shu, oh shu has these two sounds and the one for the young yak, jige, jige, is almost the same as the calls for the horse, so jige for yak and jige for horse. So again, why these animals have the same phonological pattern of calling sounds. So according to the logic of the previous slide, we may assume that the crossed-up people believe that horses and yaks actually speak the same language but different dialects, so they link horses and yaks together. And another thing that needs, so the compound form is actually very common in crossed-up. So the original meaning of this word, takralli, was more likely the excrement of the species comprising both the goat and the yak. And with time, the component in the middle became obscure and only the first part is recognizable, triggering a narrowing of the meaning. So let's look at the two types of excrement. So actually they don't actually share them. They don't have any morphological resemblance. The goats, excrement is in the form of small palates, droppings, while the yak is just cowed down. But why they link goats and yaks? So the hypothesis is that the goats and the yak, along with other animals like cattle and horses, belong to a single species. The two representative animals were chosen to name their excrement. And thus I refer to the species as the takralli, here rhi, corresponds to the Tibetan term rik, meaning species. So with the related calling sounds and the term for excrement indicating the species, we arrive at this, it is not a real tree. As you can see, there is ambiguity for the sheep. So the sheep belongs to two sub-branches. On the left, the sub-branch, T-A-Q-A, so it aligns with the goat, so it's laha. And on the right, the one with the lanishan, it has the lanishan, so it is aligned also with the cattle, baha and laha. So therefore the position of the sheep is ambiguous, according to the Khrostya people. On the one hand, it is similar to the goat, and on the other, it resembles the ox. And on the other side, all the way to the right, there is something surprising, the yak and the horse are classified under the same branch based on their calling sounds, sige and jige, instead of classifying the yak with the domestic cattle. And also for the hybrid of yak and cow, it has to be in the middle, it is classified, but it is classified more closely to the cattle because we can use the general calling sound for cattle, a-ha, a-ha to call them, but we cannot use the a-ha, a-ha sound for the yaks, actually. So the hybrid of yak and cow is actually used for agricultural purposes, as they're stronger than normal cattle, but yaks aren't used for this purpose. So now let's look at the modern scientific taxonomy. The horse is classified in a completely different branch than the others. And of course, the yak is grouped with the bovine. So in comparison, what are the major differences between the claustroph taxonomy and the scientific taxonomy? Notably, the claustroph places the sheep under the bovine and caprine. So this is a unique perspective of the relationship between these animals. And also the yaks and horses are classified together in claustroph while in the scientific taxonomy, they're separated. And also there is an ambiguous categorization of yak, cow, hybrid. They find themselves straddling two branches in the claustroph taxonomy. So the question is what logic governs the claustroph taxonomy? So what's the logic behind this taxonomy? So to understand this rationale behind this unique taxonomy, so actually, unlike the other domestic animals, we find the recognition of functional overlaps between yaks and horses because they are pivotal figures in the pneumatic way of life. So they both serve as essential pack animals. Both species contribute significantly to the nomads mobility as well as their livelihood. And horses and yaks, so they are pack animals, right? And their roles actually extend into recreation with yaks fighting and horse races, which are very important in the lives of the Giarongidic people. So this is a fusion of practicality and cultural significance. And this actually shed light, according to me, shed light on why claustroph places yaks and horses under a share branch in its taxonomy. And this CAQA branch revolves around cattle-like animals. And it is also noteworthy that goats and sheep are now seldom kept. Cattle, actually, they play a central role in various agricultural practices. And cattle, sheep and goats actually, they form a continuum of likeness or appearance. Cattle look much like sheep and sheep look like goats. And the distinction between sheep and goat is through the impression they leave to cross the people. Goats are harder with tak-ga-tak-ga and sheep look softer with la-ga-la-ga. So cross the people employ a multi-factor process to classify their domestic animals reflected in their corresponding calling sounds. So this is a process that goes actually beyond mere visual assessments, but it is also related to their local culture and their world view. So I think languages actually serve as a means to precisely understanding among individuals as a tool of communication. So there exists a natural need for classification. And there are numerous classification systems that are unique to languages such as colors of different languages of different classification colors. And in Cross-Tap we actually have a unique and very specific classification of animals that they don't know themselves, but they can be reflected in their animal calling sounds. So I think this is something very intriguing and very interesting to talk about. So that's basically what I wanted to share today. Thank you very much.