{"id":612,"date":"2022-07-16T22:30:43","date_gmt":"2022-07-16T15:30:43","guid":{"rendered":"https:\/\/blogs.ethnos360.org\/ryan-beck\/?p=612"},"modified":"2022-07-16T22:30:44","modified_gmt":"2022-07-16T15:30:44","slug":"learning-a-tonal-language-is-tough","status":"publish","type":"post","link":"https:\/\/blogs.ethnos360.org\/ryan-beck\/2022\/07\/16\/learning-a-tonal-language-is-tough\/","title":{"rendered":"Learning a Tonal Language is Tough"},"content":{"rendered":"\n<h2 class=\"wp-block-heading\">What makes a tonal language so challenging?  <\/h2>\n\n\n\n<p>The Turu people we live and serve among, speak a language that is tonal. In English, intonation may be added to affect meaning. Consider the following two sentences: <\/p>\n\n\n\n<p>&#8220;Are we leaving now?&#8221; ending in a rising tone, would mark a question. <\/p>\n\n\n\n<p>But the sentence, <\/p>\n\n\n\n<p>&#8220;Are we leaving now?&#8221; ending in a low level tone, could mark a disapproval of what is about to happen.<\/p>\n\n\n\n<p>Though intonation does add to the overall meaning, each of the four words still maintain a meaning that doesn&#8217;t change.<\/p>\n\n\n\n<p>As we serve among the Turu people, we are tasked with translating God&#8217;s Word into their tonal language. For every word the Turu speak, one of six different tones are possible. While in our view, we may see the word, &#8220;du,&#8221; (below) as all the same word, the Turu would see them as entirely different. To them, the following six would seem to them as different as we would see, &#8220;bat, cat, hat, mat, rat, sat.&#8221; Consider the following in Turu:<\/p>\n\n\n\n<figure class=\"wp-block-image size-large\"><img loading=\"lazy\" decoding=\"async\" width=\"600\" height=\"304\" src=\"https:\/\/blogs.ethnos360.org\/ryan-beck\/files\/2022\/07\/du-600x304.png\" alt=\"\" class=\"wp-image-613\" srcset=\"https:\/\/blogs.ethnos360.org\/ryan-beck\/files\/2022\/07\/du-600x304.png 600w, https:\/\/blogs.ethnos360.org\/ryan-beck\/files\/2022\/07\/du-300x152.png 300w, https:\/\/blogs.ethnos360.org\/ryan-beck\/files\/2022\/07\/du-768x389.png 768w, https:\/\/blogs.ethnos360.org\/ryan-beck\/files\/2022\/07\/du-125x63.png 125w, https:\/\/blogs.ethnos360.org\/ryan-beck\/files\/2022\/07\/du-250x127.png 250w, https:\/\/blogs.ethnos360.org\/ryan-beck\/files\/2022\/07\/du-450x228.png 450w, https:\/\/blogs.ethnos360.org\/ryan-beck\/files\/2022\/07\/du.png 936w\" sizes=\"auto, (max-width: 600px) 100vw, 600px\" \/><\/figure>\n\n\n\n<p>Each of these words, &#8220;du,&#8221; have a unique meaning. The rising tone word for tree, would never have the same meaning as the falling tone for lice.<\/p>\n\n\n\n<p>We always have to speak and listen really well. This doesn&#8217;t always come easy. We are so grateful for your continued prayers for us in this endeavor. <\/p>\n","protected":false},"excerpt":{"rendered":"<p>What makes a tonal language so challenging? The Turu people we live and serve among, speak a language that is tonal. In English, intonation may be added to affect meaning. Consider the following two sentences: &#8220;Are we leaving now?&#8221; ending in a rising tone, would mark a question. But the sentence, &#8220;Are we leaving now?&#8221; [&hellip;]<\/p>\n","protected":false},"author":353,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_genesis_hide_title":false,"_genesis_hide_breadcrumbs":false,"_genesis_hide_singular_image":false,"_genesis_hide_footer_widgets":false,"_genesis_custom_body_class":"","_genesis_custom_post_class":"","_genesis_layout":"","footnotes":""},"categories":[1],"tags":[],"class_list":{"0":"post-612","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-uncategorized","7":"entry"},"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/blogs.ethnos360.org\/ryan-beck\/wp-json\/wp\/v2\/posts\/612","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.ethnos360.org\/ryan-beck\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.ethnos360.org\/ryan-beck\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.ethnos360.org\/ryan-beck\/wp-json\/wp\/v2\/users\/353"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.ethnos360.org\/ryan-beck\/wp-json\/wp\/v2\/comments?post=612"}],"version-history":[{"count":0,"href":"https:\/\/blogs.ethnos360.org\/ryan-beck\/wp-json\/wp\/v2\/posts\/612\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.ethnos360.org\/ryan-beck\/wp-json\/wp\/v2\/media?parent=612"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.ethnos360.org\/ryan-beck\/wp-json\/wp\/v2\/categories?post=612"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.ethnos360.org\/ryan-beck\/wp-json\/wp\/v2\/tags?post=612"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}