Boas kept working to secure a stable appointment for his student, and by his recommendation Sapir ended up being hired by the Canadian Geological Survey, who wanted him lead the institutionalization of anthropology in Canada.

Disappointed at not being able to stay at Berkeley, Sapir devoted his best efforts to other work, and did not get around to write up any of the Yana material for publication until 1910, to Kroeber's deep disappointment.

Sapir, who had by then given up the hope to work at one of the few American research universities, accepted the appointment and moved to Ottawa.

Also the distinction between a weak and a strong version of the hypothesis is a later invention, as Sapir and Whorf never set up such a dichotomy although in their writings at times their view of this relativity principle are phrased in stronger or weaker terms.

While Sapir never made a point of studying directly how languages affected the thought processes of their speakers, some notion of ( probably " weak ") linguistic relativity lay inherent in his basic understanding of language, and would be taken up by his student Benjamin Lee Whorf.

When Sapir saw the work he " simply blew up ", Voegelin said, and demanded that in future Voegelin should use ‘ s wedge ’ ( as š was called ), instead of the IPA symbol.

It was Sapir who suggested that Emeneau take up a study of the Toda language of the Nilgiri hills in South India with an aim toward a comparative study of the Dravidian languages.

In 1907-1908 Sapir was offered a position at the University of California, where Boas ' first student Alfred Kroeber who was the head of a project under the California state survey, to document the Indigenous languages of California.

In 1915 Sapir returned to California, where his expertise on the Yana language made him urgently needed.

When Edward Sapir proposed that the well-established Algonquian family was genetically related to the Wiyot and Yurok languages of northern California, he applied the term Algic to this larger family.

In 1916 Edward Sapir expanded Dixon and Kroeber's California Penutian family with a sister stock, Oregon Penutian, which included the Coosan languages and also the isolates Siuslaw and Takelma:

" The connection of Wiyot and Yurok in northern California ( which together were formerly called Ritwan, after Dixon and Kroeber's grouping of the two as one of their more remote Californian stocks ) with Algonquian was first proposed by Sapir ( 1913 ) and was quite controversial at that time ( see Michelson 1914, 1915 ; Sapir 1915a, 1915b ; see also Chapter 2 ), but the relationship has subsequently been demonstrated to the satisfaction of all ( see Haas 1958 ; Teeter 1964a ; Goddard 1975, 1979, 1990 ).

But Sapir had since become influenced by a current of logical positivism, such as that of Bertrand Russel and the early Ludwig Wittgenstein, particularly through Ogden and Richards ' The Meaning of Meaning, from which he adopted the a view that natural language potentially obscures, rather than facilitates, the mind to perceive and describe the world as it really is.

Edward Sapir (; 1884 – 1939 ) was an American anthropologist-linguist, widely considered to be one of the most important figures in the early development of the discipline of linguistics.

In anthropology Sapir is known as an early proponent of the importance of psychology to anthropology, maintaining that studying the nature of relationships between different individual personalities is important for the ways in ways in which culture and society develop.

Ishi died of his illness in early 1916, and Kroeber partly blamed the exacting nature of working with Sapir for his failure to recover.

Members of the early 20th century school of American Anthropology headed by Franz Boas and Edward Sapir also embraced forms of the idea to one extent or another, but Sapir in particular wrote more often against than in favor of anything like linguistic determinism.

In the late 1980s and early 1990s, advances in cognitive psychology and cognitive linguistics renewed interest in the Sapir – Whorf hypothesis.

Designed by early Minds, the Culture believes ( or perhaps has proved, or else actively made true ) the Sapir – Whorf hypothesis that language influences thought, and Marain was designed to exploit this effect, while also " appealing to poets, pedants, engineers and programmers ".

Harris's early publications brought him to the attention of Edward Sapir, who strongly influenced him and who came to regard him as his intellectual heir.

In the early 1900s Alfred L. Kroeber filled in the picture of the Shoshonean group, while Edward Sapir proved the unity between Aztecan, " Sonoran ", and " Shoshonean ".

Given the dire employment situation in the early 1930s, Emeneau stayed on at Yale after completing his dissertation, taking courses in the " new linguistics " being taught by Edward Sapir.

Whorf had met Sapir, the leading US linguist of the day, at professional conferences, and in 1931 Sapir came to Yale from the University of Chicago to take a position as Professor of Anthropology.

But the reputation he had during his lifetime belies this idea: his academic peers at Yale University considered the " amateur " Whorf to be the best man available to take over Sapir's graduate seminar in Native American linguistics while Sapir was on sabbatical in 1937 – 38.

This led him to begin studying linguistics with Edward Sapir at Yale University while still maintaining his day job at the Hartford Fire Insurance Company.

Edward Sapir, Whorf's mentor in linguistics at Yale

During his stay at Yale, Whorf acquired this current of thought partly from Sapir and partly through his own readings of Russell and Ogden and Richards.

Sapir emphasized language study in his college years at Columbia, studying Latin, Greek and French for eight semesters.

Tillohash's strong intuition about the soundpatterns of his language led Sapir to propose that the phoneme is not just an abstraction existing at the structural level of language, but that it in fact has psychological reality for speakers.

Tillohash became a good friend of Sapir, and visited him at his home in New York and Philadelphia.

At Pennsylvania, Sapir was urged to work at a quicker pace than he was comfortable with.

Unsatisfied with efforts by amateur and governmental anthropologists, Sapir worked to introduce an academic program of anthropology at one of the major Universities, in order to professionalize the discipline.

Before departing Canada, Sapir had a short affair with Margaret Mead, Benedict's protégé at Columbia.

Sapir's second wife, Jean Victoria McClenaghan, was sixteen years younger than him, had first met Sapir as a student in Ottawa, but had since also come to work at the University of Chicago's department of Juvenile Research.

From 1931 until his death in 1939, Sapir taught at Yale University, where he became the head of the Department of Anthropology.

Sapir was explicit that the connections between language and culture were neither thoroughgoing nor particularly deep, if they existed at all:

Instead of merely assuming that language influences the thought and behavior of its speakers ( after Humboldt and Sapir ) he looked at Native American languages and attempted to account for the ways in which differences in grammatical systems and language use affected the way their speakers perceived the world.

In a 2003 presentation at an open source convention, Yukihiro Matsumoto, creator of the programming language Ruby, said that one of his inspirations for developing the language was the science fiction novel Babel-17, based on the Sapir – Whorf Hypothesis.

At Bloomington, he wrote several essays about his native Chewa tribe for the folklorist Stith Thompson, who introduced him to Edward Sapir, an anthropologist at the University of Chicago, to which, after four semesters, he transferred.

During his time in Canada, Sapir also acted as an advocate for Indigenous rights, arguing publicly for introduction of better medical care for Indigenous communities, and assisting the Six Nation Iroquois in trying to recover eleven wampum belts that had been stolen from the reservation and were on display in the museum of the University of Pennsylvania, the belts were only returned to the Iroquois in 1988.

In 1937 Pike went to the University of Michigan, where he worked for his doctorate in linguistics under Edward Sapir.

from the University of Chicago, where he began studying with the linguist Edward Sapir.

He followed Sapir to Yale University, where he earned his Ph. D. ( 1933 ).