Speaking Arabic in public; or: don't say Yallah

You may have heard about the imams who got taken off a plane in the US (Minneapolis) because some passenger thought they were suspicious. Apparently:

Before passengers boarded, one became alarmed by an overheard discussion. "They seemed angry," he wrote in a police statement. "Mentioned 'U.S.' and 'killing Saddam.' Two men then swore slightly under their breath/mumbled. They spoke Arabic again. The gate called boarding for the flight. The men then chanted 'Allah, Allah, Allah.'"

It's bizarre the way that "They spoke Arabic again" seems to be characterised as somehow suspicious in itself - but the part that really makes me think "duhhhh!" is "The gate called boarding for the flight. The men then chanted 'Allah, Allah, Allah.'" It's obvious what they must really have been saying (although I haven't seen any paper point this out): Yallah, yallah, meaning "come on! let's go!". If even the use of the word "Allah" alarms some paranoid passengers, then Arabs will be hard-pressed to speak at all - between inshallah, hamdulillah, and bismillah alone (let alone yallah or wallah) you could easily reach at least one mention of "Allah" every couple of sentences in a completely mundane conversation! I hope this is an isolated instance rather than a trend.

In related news, speaking Yan-Nhangu is apparently suspicious as well...

In unrelated news, I thought Tulugaq's Google Map of Inupiaq was pretty cool, as is Sydney Place Names - I hope this is a trend.

"An elaborate series of grunts and gestures"

More in the weird colonial-era language books series - this time "The Siwi Language", by W. Seymour Walker, F.R.G.S (Late Royal Artillery), with a foreword by His Excellency Wilson Pasha (Governor, Western Desert Province of Egypt), 1921:

There are no interjections in Siwi which are sufficiently constant to be worth committing to paper.
Their meaning is expressed by an elaborate series of grunts and gestures which can only be acquired by practice.

And:

There is only one noun-adj. in Siwi in which the masc. and fem. forms are identical:
zlèta, naked, bare
Note 30. This exception is a good example of the construction of the Siwi vocabulary, and illustrates one of the reasons for its paucity. Amongst the women a naked female is quite a possibility, but to the general Siwani mind, it is so inconceivable, and so contrary to all established customs, that no special word-form has been evolved to cope with such an obvious phenomenon.

If you want to hear what Siwi is really like, the indefatigable Madi has put a Siwi audio file up on Tawalt: the Story of Prince Sayf. With a bit of help from books like Walker's (and more usefully Laoust's), I can make out a fair bit of it. Remarkably, Siwi has borrowed Arabic's comparative form, as you can hear in the second sentence.

Gulf Arabic (and Hindi?) Pidgin

It should be unsurprising that a pidgin trade-Arabic has evolved in the Gulf, given the incredibly large proportion of the population from non-Arabic-speaking countries. But this is the first info I've seen on it online. Not much actual detail (I would add the word siida "straight ahead"), but it also mentions a pidgin Hindi, which is more surprising. Sounds worth investigating...

How to give orders in Angass

I'm researching Chadic imperatives at the moment, so I opened Angass Manual - written by H. D. Foulkes, Captain (late R. F. A.), Political Officer, Nigeria in 1915) to the appropriate section, and found it to consist solely of the following advice:

The Imperative is of the same form as the rest of the verbal forms, only uttered with the necessary tone of authority.

I suppose it's too much to expect an Edwardian captain to be able to transcribe tones, but I couldn't read that without bursting out laughing.

The book gets even better, with such cringeworthy gems as this "explanation" for phonological processes:

"The Angass, like most negroes, have a nice ear, and they endeavour to prevent harsh sounds coming together."

I particularly like how he explains that Angass grammar is really simple:

"The language is so simple in construction that I am hoping a study of it may help in elucidating the groundwork of more elaborated Negro languages."

since anything he can't get to grips with must not be part of its grammar:

"The only difficulty - but it is a very real one - in the colloquial is the apparently capricious employment of a large number of particles, the use of which, though immaterial from a grammatical point of view, is, however, necessary in practice, for without them the sentence certainly loses its flavour, and seemingly some of its sense, in that an ordinary man cannot understand a phrase unless it is enunciated exactly in the way he is accustomed to hearing it, and the omission or transposition of a word bothers him considerably."

rka and yya: from Arabic to Berber, or Berber to Arabic?

I had always assumed, with no particular evidence, that the frequent Algerian Arabic word rka ركا ("rot", v.) was of some obscure Arabic origin; it looks like a normal Arabic word, after all, with a triliteral root and a weak 3rd consonant and a regular conjugation (although that non-emphatic r is suspicious, in retrospect.) It even has a corresponding adjective, raki "rotten", and there is a verb ركا in Fusha, though its range of meanings ("dig", "fix", "slander"...) show no obvious similarity to "rot". So I was somewhat surprised to see, looking at Kossmann 1999:176, that it occurs throughout Northern and Southern Berber languages, with k shifting to sh in Zenati ones as expected, and can clearly be reconstructed for proto-Berber. A lot of common Algerian Arabic words of obscure origins that I had thought might be from Berber haven't held up to closer examination, but this one looks pretty solid.

So on that note, consider the irregular imperative of "come" in Algerian Arabic: not the impossible *ji, but ayya أيّا. I understand this word is also present as an irregular imperative of as ("come") in Kabyle, Chenoua, and Tumzabt; so does it come from Arabic or Berber? In Arabic, hayyaa هيّا "hurry!" seems a plausible-looking but not indisputable source for it; dropping the h would be irregular, but there are other examples (نوظ "get up", presumably from نهض). So the question hinges on how widely the word yya is distributed among Berber languages. Is it found in Chaoui, for example? Or Tamasheq, or Tashlhiyt, or even Siwa? I'm hoping some readers will be able to help answer these question... :)

Sahha eidkoum! and Yobe languages

And Eid Mubarak, everybody! I've already posted on the etymology of this term before, so for lack of anything new to say on it, here's a nice site I've come across: Yobe languages, with handy materials on six minor Chadic languages of Nigeria.

Google Earth for linguists - and more Tunisian Berber

I've been playing around with Google Earth lately, and apart from all the obvious things you do when you get a satellite picture of the earth to play with - find your house, places you've been, etc. - it became clear that the ability to create and save placemark files opened up some interesting applications for linguists. To make a linguistic map, all you have to do is:
* create a new folder for the linguistic map (menu Add > Folder);
* list villages and towns that you know speak the language;
* look up their coordinates (where necessary) on sites like FallingRain - or better yet, record them with a GPS while you're there;
* go to them in Google Earth (you can type in rather than placename) and create placemarks for them (the pin button near the bottom right corner);
* change the icons for the placemarks if you have distinctions you want to make;
* add text to the placemarks (or folder names) in the Comments field;
* save the resulting folder as a KMZ file to be reopened in Google Earth.

Google Maps won't let you draw borders in, but (where relevant) this can be handled easily enough: File > Save Image, open it in Photoshop or GIMP, add a layer (so you can see the original at any time if you mess up), and draw the borders which, if you've plotted enough points, should be pretty obvious by then anyway. Filled in in suitable monochrome, this will look nicer in print, but has disadvantages: you lose the ability to attribute lengthy text to individual points (which shows up in Google Earth if you click on them), not to mention the ability to zoom in, or see the overall topography and environment.

By way of an example (possibly relevant to my PhD plans), here's one I did earlier: Tunisian Berber - Shilha. It has a bibliography of everything I could find on Tunisian Berber under the main folder, with works on individual villages cited under their placemarks, along with quotes on the vitality of Berber there. Berber is highly endangered in Tunisia, so I used four icons to represent different stages: a ghostly grey square for places where it disappeared shortly before 1900, a small bluish square for ones where it was still spoken in the 1930s, a white and blue circle for places where it is probably still spoken, and a larger white and blue square for places where it is still spoken by almost the whole population. It is divided into four subfolders, corresponding to different regions. As you will see, these varieties, in addition to being confined to less than thirteen villages in the whole country, are rather inadequately investigated - contrast the wealth of literature on and in Kabyle, or even Tashlhiyt. I hope this "cartographic bibliography" is found to be useful.

Sheng and other links

Sheng is the 'Slanguage' of the Future offers plenty of food for sociolinguistic thought: here we have a columnist at once decrying the prescriptivists who are offended by this urban "slang" and urging that Kenya's "tribal" languages be abandoned to extinction in favor of this new trans-tribal language. (For a more academic Sheng link: Talking Sheng: The role of a hybrid language in the construction of identity and youth culture in Nairobi, Kenya.)

Other links:
Anthro-Ling offers a myth in Rumsen Ohlone - I guarantee you won't find this elsewhere online...

Bulbul on languages named after products (no, not as an advertising gimmick!)

And Language Hat on Wade-Giles, edifying for Chinese learners anywhere

Kabyle dialect geography and the Kutama-Zwawa divide

Recently I came across A. Basset's Etudes de Geographie Linguistique en Kabylie (1929) - an interesting if incomplete work mapping the distribution of different body part terms across the Kabyle Berber-speaking region of eastern Algeria. The variation is significant, but I noticed a persistent trend: if there was any variation at all, the small Kabyle-speaking area east of Bejaia very often seemed to have a different term, or terms, than the rest of Kabylie. For example, the whole rest of the area has either aqerru or aqerruy as the normal word for head; this small eastern area instead has both ixf and akerkur. Almost the whole area has allen for "eyes"; the far east has taTTiwin. For "ear", everywhere has amezzugh, except the far east, which has imejj. For "knee", variants of tageshrirt (or Arabic borrowings) are nearly everywhere except the far east, which has afud. What's up with that?

A quick look at Ibn Khaldun suggests an explanation. In his History, he outlines the locations and notional genealogies of the principal Berber tribal confederations of his time. He describes the Zwawa - a name more generally associated with Kabyles - as extending through the mountains from Dellys to Bejaia, and the much larger Kutama group as extending throughout a wide area (the northern half of which is now Arabic-speaking) stretching from the Aures Mountains to the coast between Bejaia and Buna (modern Annaba), as well as including scattered groups outside this range, around Dellys and in Morocco (modern Ketama in the Rif.) (He personally inclined to the view that the Zwawa were in origin a subgroup of Kutama, but notes that this was not generally believed.) In other words, the division between Kutama proper and Zwawa lay around about modern Bejaia - exactly where the suspicious isoglosses I noticed seem to be. The next question: where these far eastern dialects diverge from the rest of Kabyle, do they resemble Chaoui?

(See الخبرعن كتامة من بطون البرانس and الخبر عن بني ثابت for the Ibn Khaldun quotes.)

Tamazight cartoon

Dissertation all over, submitted, etc. - just enrolling for PhD...

On a different note, I just found a spot-on cartoon about Tamazight (Berber) language activism: Tamaziɣt nni. The speaker is saying, in French: "Azul fell-awen (greetings) - We have the grave duty of not letting Tamazight disappear... is ineluctable to..." The audience member in front of him is saying, in Tamazight (Kabyle): "What's 'ineluctable' mean?"

To my mind, this is perhaps the single biggest problem of some branches (certainly not all) of the Tamazight movement: they talk about developing Tamazight, but they talk and write and think in French. Tizi-Ouzou's walls are covered in aza signs (the Tifinagh letter resembling a man that has become a symbol of Amazigh activism), but its shopfronts and signs are covered in French, even though Arabic signs are regularly vandalised. This gives many other Algerians who would otherwise look more favorably on the idea of developing Tamazight the impression that it's simply a cover for maintaining or extending the (frankly negative) role of French in public life - an impression that is not always false. Personally, I favour a coherent policy: more use of Algeria's native languages - Arabic and Tamazight - in all spheres of life, and less use of foreign ones except in dealing with foreigners.

(And yes, the fact that I am writing this in English is somewhat ironic - but then, I'm writing for an international audience here, and from an English-speaking country.)

Olmec writing from 900 BC found

Almost done - just have to print it out - but I spotted this incredibly cool piece of news:
* Claim of Oldest New World Writing Excites Archaeologists - subscription-only, so see Writing on Olmec Slab Is Hemisphere's Oldest: Tablet of 62 characters dates to about 1000 BC. ('Oldest' New World writing found)

Mesoamerican historical linguists (Dave?) as well as historians must be getting fairly excited - the next oldest Mesoamerican writing was only about 200 BC.

Oh, and another classic example of confused BBC science reporting: "The finding suggests that New World people developed writing some 400 years before their contemporaries in the Western hemisphere." (!)

Some links

I'm finishing up my thesis, so don't expect a posting for the next week, but in the meantime here's a couple of links:

LinguaMongolica - a site dedicated to classical Mongolian.
Academic Grammar of New Persian

The paper that more or less founded modern typology: Some Universals of Grammar with Particular Reference to the Order of Meaningful Elements (Greenberg 1963).

BBC readers' attitudes to African languages. An interesting range of opinions - probably enough for a small sociolinguistics article right there:

"Whether you were educated in French, English, Spanish or in whatever western language, on this small piece of God's earth called Rwanda, everything is done in Kinyarwanda. In this context, English may be as obscure a language as any other."
"Democracy is such a complex issue that it requires educated people. This being the case, my argument has always been that popular education cannot be achieved relying on a foreign language with which one doesn't have any link other than the fact that it was imposed on you."
"English in my opinion is the most widely spoken language in the world, but the most important language for me is that with which I can speak to my mother, my father, my grand-parents without having to bother if I was making the right sense. This language is Igbo. You can have your own view, but mine is mine."
"African Language are fantastic its makes you feel at home when you speak it. To be taught as a subject could be a big waste of time in school because it can't take you anywhere."
"In Cameroon we have almost 300 different languages beside English and French which are our official language. I am proud to able to read and write both English and French. I don't deem it necessary to learn to learn or know any other language because they cant help me in any way."

What free word order is really all about

Occasionally, I hear Japanese described as free word order because it allows argument scrambling. Then I think of Latin, and go "Hah!" The other day I happened to come across a bit of Virgil that nicely illustrates Latin's horrifying (at least to readers) ability to not only scramble the relative order of noun phrases, but break them up into little bits and scatter them about like confetti:

ultima Cumaei venit iam carminis aetas;
magnus ab integro saeclorum nascitur ordo.

Which might be approximated as:

last Cumaean's comes already song's season;
great from whole centuries' is-born cycle.

but means:
Already the Cumaean [oracle]'s song's last season comes;
The great cycle of the centuries is born anew ("from whole").

For Chomskyan syntacticians, I suppose you'd have to look at it as a kind of quantifer floating-like phenomenon gone mad. Case marking and agreement do help disambiguate it a bit, but still...

This piece of verse, incidentally, is apparently where the slogan on the US dollar, "Novus Ordo Seclorum" (New Order of the Centuries - aka New World Order:), comes from, though I don't see "Novus" in there. Seeing as medieval Christians used to think this poem predicted the coming of the Messiah, and here it's being used rather blatantly to refer to the founding of the US, this is a pretty amazing piece of boasting if you think about it; I guess the "city on a hill" conception of America has been popular for a long time...

Naguib Mahfouz dies

Nobel Prize-winning Egyptian novelist Naguib Mahfouz has died at the age of 94. Literature will be the poorer without him. His best-known work is the Cairo Trilogy, recounting three generations of life in a middle-class Cairo family as the social and political changes of the early twentieth century swirl around them. The final volume's humanist Marxist message seems outdated now - and, indeed, Mahfouz would move towards mysticism in later works, ironically attracting much more hostility. However, the Cairo Trilogy tells a more timeless story as well, portraying the slow development of the characters' very different personalities as they all move away from the cheerful but self-serving hypocrisy of the first generation, taking risks and making sacrifices for national independence or personal fulfillment, for Marxism or the Muslim Brotherhood, for idealism or stupid desires, that would have been unthinkable to their (grand)father Sayyid Ahmad Abd-el-Jawad, secure in his status and unworried by the contradiction between the strict religiosity he imposed on his house and the relaxed hedonism he indulged in outside of it.

And what has this to do with linguistics, you may well ask? Well, Edward Said's efforts to persuade a New York publishing house to risk translating the Cairo Trilogy back before Mahfouz won the Nobel Prize prompted the memorably stupid response "that Arabic was a controversial language".

What? Still not linguisticky enough? Then I'll throw in the etymology of his name, نجيب محفوظ. najiib (nagiib in Egyptian dialect) literally means "noble, learned", from the root نجب njb "be noble, be excellent". maHfuuZ is a passive participle meaning "protected", from the root حفظ HfZ "guard, protect, keep, memorise", from which the word HaafiZ "a person who has memorised the Qur'an" derives.

Now go and read some Arabic literature :)

Myths about Darja (Algerian Arabic): 1 "Darja has no rules."

In light of the interest attracted by the previous post, and of several discussions I've had about this topic in real life lately, I'll be posting regularly (?) on a few of the several myths widely believed in Algeria about Algerian Arabic, and often elsewhere about other Arabic dialects.

1. "Darja has no rules."

Every language has rules. You can see some of these rules in action by examining the effects of changing word order: for example خالد شاف روحو (khaled shaf RuHu - Khaled saw himself) is perfectly fine, but خالد روحو شاف (khaled RuHu shaf - Khaled himself saw) is totally bizarre. This is not because of some inevitable law of human thought: in Japanese, "Khaled himself saw" would be the correct order. Likewise, ما شفْتْشْ الطّونوبيل (ma sheftsh eTTunubil - I didn't see the car) is fine; شفتش ما الطونوبيل (sheftsh ma TTunubil) or ما شفت الطونوبيلش (ma sheft eTTunubilsh) are ridiculous. أنا راني نكتب (ana Rani nekteb - I'm writing) is fine; حنا راني نكتب (Hna Rani nekteb) or حنا رانا نكتب (Hna Rana nekteb) are absurd. If you speak Darja, you'll be able to see this instantly, even though no one ever taught you that one was right and the other wrong, and even though all of them would be wrong in FuSHa. The difference between Darja and FuSHa is not that FuSHa has rules and Darja breaks them; rather, Darja has different rules, and, whereas the rules of FuSHa are usually learned at great effort from teachers who learned them from grammar books written hundreds of years ago by people like Sibawayh who themselves had to go and spend hours in the desert with the few Bedouins who still spoke "proper" FuSHa, the rules of Darja are usually learned unconsciously from your own parents and relatives and followed effortlessly from the moment you're old enough to talk - as those of FuSHa were back in the 7th century when some people still spoke it as a mother tongue.

Al Jazeera and Reuters discover Algerian Arabic

Reuters and Al Jazeera English are both carrying a story about Algerian Arabic, apparently written by Algeria's El Khabar journalist Lamine Chikhi. I suppose I should be glad to see anything at all about this in the media, but unfortunately it confirms the first law of linguistics in the media: linguistics reporting is always shaky on the linguistics.

"Unlike neighbours in Morocco and Tunisia, Algerians speak a dense patois, a mixture of Arabic, Berber, French and sometimes Turkish, that most Arabs cannot fathom."

First of all, Algerian Arabic is still overwhelmingly Arabic; but reporters rarely seem to grasp the difference between true mixed languages like Michif and extensive loanwords like English or Algerian Arabic. More importantly, what do you mean unlike? Moroccan Arabic has more Berber than Algerian, and Tunisian more Turkish; how much French is in any of those three very much depends on class, cultural/political orientation, and region.

Let's try this: A car hit Mohamed, who was taken to hospital. In Algerian patois: Mohamed darbattou tonobile, dattou direct el sbitar. In this example, the verb is in Algerian dialect, the word car is in a kind of French, sbitar is Turkish, and the intonation is taken from the Berber Kabyle language.

sbitar is quite obviously Romance (Lingua Franca?) in origin - it might have come in via Turkish, but I'd like to see evidence for that. dda "took" (I assume that's the verb he had in mind) is not just Algerian but pan-Maghreb (certainly Moroccan, anyway), and has classical Arabic roots (أَدَّى) although its meaning has shifted significantly. Claiming that "the intonation is taken from the Berber Kabyle language" is a total cop-out; some elements of Algerian Arabic intonation may well derive from Berber, but there are noticeable differences as well, with Kabyle intonation tending to have a higher pitch range (from what I recall of Chaker's analysis, anyway.)

But more to the point, when will reporters (and indeed politicians) figure out the basic issue here? Language change is normal, and not unique to Algeria; borrowing foreign words is normal, and not unique to Algeria; having a substantial difference between the literary and spoken languages is common to the whole Arab world, and not unique to Algeria; a Syrian would have as much trouble understanding Moroccans or Tunisians as they would Algerians; and having been occupied by "Phoenicians, Romans, Byzantines, Arabs, Turks and French" is common to half the Mediterranean! A real story would focus on what is unique to Algerian Arabic, or at least Maghreb Arabic, and provide an account of how it got that way that wasn't limited to an indiscriminate recital of the country's history; it would at least mention the noteworthy pre-Hilali/Hilali dialect distinction, the elements shared with Andalusi Arabic, the first person singular n- shibboleth, the retention of classical words lost in the east (such as Haanuut "shop"), the Lingua Franca influence, the two or three Roman loanwords, the widely differing degree of Berber influence... I mean, why not consult an academic text first?

Hail native Language - clothe my thoughts

I recently came across a forgotten poem by Milton addressing his mother tongue (as you do!), written to open the English section of a day of speeches at College after the Latin one was completed. English then, of course, was far from being the global lingua franca it is now: it hadn't even had a significant literary output for all that long (Shakespeare had only died in Milton's childhood), and the nascent "Anglosphere" was a few scattered coastal settlements here and there. A poem in this vein now would surely be far more boastful, and contain repeated allusions to, come to think of it, Shakespeare and Milton; but the absence of such allusions here lends it a certain universality that a modern version would lack.

Hail native Language, that by sinews weak
Didst move my first endeavouring tongue to speak,
And mad'st imperfect words with childish tripps,
Half unpronounc't, slide through my infant-lipps,
Driving dum silence from the portal dore,
Where he had mutely sate two years before:
...
I have some naked thoughts that rove about
And loudly knock to have their passage out;
And wearie of their place do only stay
Till thou hast deck't them in thy best aray;
That so they may without suspect or fears
Fly swiftly to this fair Assembly's ears...

The metaphor of language as a clothing for thought contrasts interestingly with the well-known "conduit metaphor" (IDEAS ARE OBJECTS, LANGUAGE IS A CONTAINER), even though clothes technically do contain their wearer. A container and its archetypal contents are equally non-sentient, and the container's primary purpose is to allow the transport and storage of its contents; clothes, on the other hand, archetypally adorn and protect a sentient being, who is likely to choose clothes that somehow reflect how they wish to be perceived. On the conduit metaphor, the bare idea is mere substance; on the clothing metaphor, the bare idea is a personality in its own right, a sort of homunculus getting ready to go out and meet the world. On the conduit metaphor, an idea is successfully transmitted if what it provokes in the listener accords with the author's intent; on the clothing metaphor, one can envisage the idea as having a life of its own, perhaps misunderstood by the author as well as the hearer. (And what are the thoughts to the thinker/author in this metaphor - his/her children, or servants, or perhaps even constituents?)

Quechua hits The Economist

The Economist reports on a Peruvian Congresswoman trying to raise the social status of Quechua by only speaking Quechua to Congress, forcing them to hire translators.

There are a couple of good Quechua sites out there: Runa Simi, for example, or Quechua.org.uk.

Ayin-less in Gaza

Gaza, Arabic غزّة ghazzah, is another extremely old city of the eastern Mediterranean, having been in existence for at least three millennia. After a period of Egyptian rule, it became a member of the Philistine Pentapolis. Its name has been recorded in several forms over the years, including:

• Hieroglyphic: q3d3ti, g3d3y, g3d3tw (says Wallis Budge);
  
• Akkadian (Tell el-Amarna): Az-za-ti;
  
• Akkadian (Assyrian): Kha-az-zu-tu;
  
• Biblical Hebrew: `azzah;
  
• Greek (Herodotus): Cadytis (probably Gaza, but some dispute)
  
• Greek (Septuagint): Gaza (Γάζα)
  
• Latin (Pliny): Gaza

Some sources derive the town's Hebrew name, `Azzah, from the root `zz "be strong". However, this is a folk etymology. The two proto-Semitic consonants *` (pharyngeal voiced fricative/approximant) and *gh (uvular voiced fricative) merged to ` in Biblical Hebrew as we know it; but `zz "be strong" had ` in proto-Semitic (compare Arabic عزّ `azza), whereas Gaza clearly had gh (note that Akkadian had no gh, so a null/kh alternation in transcribing it is expected.) As a matter of fact, the Septuagint provides evidence that some dialects of Hebrew retained the `/gh distinction well into the classical period; some instances of written `ayin are left untranscribed in the Septuagint's Greek (eg Yehoshua` = Ἰησοῦς; Bet-`Araba = Βαιθαραβα), while others are transcribed as gamma (`Amora = Γομορρα; `Azza = Γάζα), clearly suggesting that the pronunciation was still distinguished.

The interesting thing is that Arabic has preserved the gh in Gaza, which would be impossible if it had taken the word from 7th-century Aramaic, which has no gh either (Hebrew was almost surely extinct as a spoken language by the time Islam arrived.) Could it have been borrowed from Greek? Maybe; but, given that Herodotus notes that "Arabians" dominated the coast between Gaza and al-Arish even in his time, another obvious possibility is simply that the word Gaza entered Arabic from one Canaanite language or another well before the loss of the `/gh distinction, and didn't change.

As an interesting coda, the name Gaza may apparently be the source of the English word gauze.

Sumerian grammatical texts

Sumerian Grammatical Texts available online! The title is a misnomer - most of the texts given are early Sumerian-Akkadian lexica arranged by topic, or just plain Sumerian texts - but there are other interesting things, such as a phonetically organised syllabary (vowel order: u-a-i), and a series called "ana ittišu" (p. 30) with some rather paradigm-looking stuff, such as:

Sumerian	Akkadian, English
ùr	sûnu, lap, bosom
ùr-bi	sûn-šu, his bosom
ùr-bi-šú	ana sûni-šu, upon his bosom
ùr-bi-šú in-gar	ana sûni-šu iškun, he placed upon his bosom

which I guess offer a clue about the teaching methods used. These tablets were used to teach young Akkadian-speaking would-be scribes Sumerian, long after Sumerian itself had become extinct.