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Hopi Time opens with a quotation drawn from his extensive field work, which directly challenges Whorf's claim of a lack of temporal terms in the Hopi language: "Then [pu’] indeed, the following day, quite early in the morning at the hour when people pray to the sun, around that time then [pu’] he woke up the girl again."
Whorf's study of Hopi time has been the most widely discussed and criticized example of linguistic relativity. In his analysis he argues that there is a relation between how the Hopi people conceptualize time, how they speak of temporal relations, and the grammar of the Hopi language.
For example, Malotki's monumental study of time expressions in Hopi presented many examples that challenged Whorf's "timeless" interpretation of Hopi language and culture, [74] but seemingly failed to address the linguistic relativist argument actually posed by Whorf (i.e. that the understanding of time by native Hopi speakers differed from ...
"The Hopi time controversy is the academic debate about how the Hopi language grammaticalizes the concept of time, and about whether the differences between the ways the English and Hopi languages describe time is an example of linguistic relativity or not". Then it links to the linguistic relativity page. Is there really such a debate at all?
One time, she miscalculated when to leave for her son's football game on the Hopi reservation and arrived when it was over. Her mother-in-law's home is a half-mile but one time zone away.
The first published analysis of the Hopi language is Benjamin Whorf's study of Mishongnovi Hopi. His work was based primarily on a single off-reservation informant, but it was later checked by other reservation speakers. In his study, he states that Mishongnovi is the most archaic and phonemically complex of the dialects.
A must-read for any fans of time travel fiction, The Time Traveler's Almanac is "the largest and most definitive collection of time travel stories ever assembled." In it, editors Ann and Jeff ...
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