Publications

Abstract

How do people answer polar questions? In this fourteen-language study of answers to questions in conversation, we compare the two main strategies; first, interjection-type answers such as uh-huh (or equivalents yes, mm, head nods, etc.), and second, repetition-type answers that repeat some or all of the question. We find that all languages offer both options, but that there is a strong asymmetry in their frequency of use, with a global preference for interjection-type answers. We propose that this preference is motivated by the fact that the two options are not equivalent in meaning. We argue that interjection-type answers are intrinsically suited to be the pragmatically unmarked, and thus more frequent, strategy for confirming polar questions, regardless of the language spoken. Our analysis is based on the semantic-pragmatic profile of the interjection-type and repetition-type answer strategies, in the context of certain asymmetries inherent to the dialogic speech act structure of question–answer sequences, including sequential agency and thematic agency. This allows us to see possible explanations for the outlier distributions found in ǂĀkhoe Haiǁom and Tzeltal.

Abstract

Multiple layers of visual (and vocal) signals, plus their different onsets and offsets, represent a significant semantic and temporal binding problem during face-to-face conversation.
Despite this complex unification process, multimodal messages appear to be processed faster than unimodal messages.

Multimodal gestalt recognition and multilevel prediction are proposed to play a crucial role in facilitating multimodal language processing.

The basis of the processing mechanisms involved in multimodal language comprehension is hypothesized to be domain general, coopted for communication, and refined with domain-specific characteristics.
A new, situated framework for understanding human language processing is called for that takes into consideration the multilayered, multimodal nature of language and its production and comprehension in conversational interaction requiring fast processing.

Abstract

This paper confronts Kant’s (1768) view of human conceptions of space as fundamentally divided along the three planes of the human body with an empirical case study in the Mayan community of Tenejapa in southern Mexico, whose inhabitants do not use left/right distinctions to project regions in space. Tenejapans have names for the left hand and the right hand, and also a term for hand/arm in general, but they do not generalize the distinction to spatial regions -- there is no linguistic expression glossing as 'to the left' or 'on the left-hand side', for example. Tenejapans also show a remarkable indifference to incongruous counterparts. Nor is there any system of value associations with the left and the right. The Tenejapan evidence that speaks to these Kantian themes points in two directions: (a) Kant was wrong to think that the structure of spatial regions founded on the human frame, and in particular the distinctions based on left and right, are in some sense essential human intuitions; (b) Kant may have been right to think that the left/right opposition, the perception of enantiomorphs, clockwiseness, East-West dichotomies, etc., are intimately connected to an overall system of spatial conception.

Abstract

From the perspective of a Kantian belief in the fundamental human tendency to cleave space along the three planes of the human body, Tenejapan Tzeltal exhibits a linguistic gap: there are no linguistic expressions that designate regions (as in English to my left) or describe the visual field (as in to the left of the tree) on the basis of a plane bisecting the body into a left and right side. Tenejapans have expressions for left and right hands (xin k'ab and wa'el k'ab), but these are basically body-part terms, they are not generalized to form a division of space. This paper describes the results of various elicited producton tasks in which concepts of left and right would provide a simple solution, showing that Tenejapan consultants use other notions even when the relevant linguistic distinctions could be made in Tzeltal (e.g. describing the position of one's limbs, or describing rotation of one's body). Instead of using the left-hand/right-hand distinction to construct a division of space, Tenejapans utilize a number of other systems: (i) an absolute, 'cardinal direction' system, supplemented by reference to other geographic or landmark directions, (ii) a generative segmentation of objects and places into analogic body-parts or other kinds of parts, and (iii) a rich system of positional adjectives to describe the exact disposition of things. These systems work conjointly to specify locations with precision and elegance. The overall system is not primarily egocentric, and it makes no essential reference to planes through the human body.

Abstract

This questionnaire is designed to explore how spatial relations are encoded in Australian language, but may be of interest to researchers further afield.

Abstract

This questionnaire is designed to explore how spatial relations are encoded in Australian language, but may be of interest to researchers further afield.

Abstract

These classic tasks can be used to explore spatial reference in field settings. They provide a language-independent metric for eliciting spatial language, using a “director-matcher” paradigm. The Man and Tree task deals with location on the horizontal plane with both featured (man) and non-featured (e.g., tree) objects. The Space Games depict various objects (e.g. bananas, lemons) and elicit spatial contrasts not obviously lexicalisable in English.