Publications

Abstract

This article presents information about two so far undescribed buildings made by the Trobriand Islanders, the bomiyoyeva and the bomduvadova. These structures are connected to the highest-ranking chiefs living in Labai and Omarakana on Kiriwina Island. They highlight the power and eminence of these chiefs. After a brief report on the history of this project, the structure of the two houses, their function, and their use is described and information on their construction and their mythical background is provided. Finally, everyday as well as ritual, social, and political functions of both buildings are discussed. [Melanesia, Trobriand Islands, Tabalu chiefs, yams houses, bomiyoyeva, bomduvadova, authoritative capacities]

Abstract

Is there a universal hierarchy of the senses, such that some senses (e.g., vision) are more accessible to consciousness and linguistic description than others (e.g., smell)? The long-standing presumption in Western thought has been that vision and audition are more objective than the other senses, serving as the basis of knowledge and understanding, whereas touch, taste, and smell are crude and of little value. This predicts that humans ought to be better at communicating about sight and hearing than the other senses, and decades of work based on English and related languages certainly suggests this is true. However, how well does this reflect the diversity of languages and communities worldwide? To test whether there is a universal hierarchy of the senses, stimuli from the five basic senses were used to elicit descriptions in 20 diverse languages, including 3 unrelated sign languages. We found that languages differ fundamentally in which sensory domains they linguistically code systematically, and how they do so. The tendency for better coding in some domains can be explained in part by cultural preoccupations. Although languages seem free to elaborate specific sensory domains, some general tendencies emerge: for example, with some exceptions, smell is poorly coded. The surprise is that, despite the gradual phylogenetic accumulation of the senses, and the imbalances in the neural tissue dedicated to them, no single hierarchy of the senses imposes itself upon language.

Abstract

This volume deals with the children’s socialization on the Trobriands. After a survey of ethnographic studies on childhood, the book zooms in on indigenous ideas of conception and birth-giving, the children’s early development, their integration into playgroups, their games and their education within their `own little community’ until they reach the age of seven years. During this time children enjoy much autonomy and independence. Attempts of parental education are confined to a minimum. However, parents use subtle means to raise their children. Educational ideologies are manifest in narratives and in speeches addressed to children. They provide guidelines for their integration into the Trobrianders’ “balanced society” which is characterized by cooperation and competition. It does not allow individual accumulation of wealth – surplus property gained has to be redistributed – but it values the fame acquired by individuals in competitive rituals. Fame is not regarded as threatening the balance of their society.

Abstract

Bronislaw Malinowski – based on his experience during his field research on the Trobriand Islands – pointed out that language is first and foremost a tool for creating social bonds. It is a mode of behavior and the meaning of an utterance is constituted by its pragmatic function. Malinowski’s ideas finally led to the formation of the subdiscipline “anthropological linguistics”. This paper presents three observations of the Trobrianders’ attitude to their language Kilivila and their language use in social interactions. They illustrate that whoever wants to successfully research the role of language, culture and cognition in social interaction must be on ‘common ground’ with the researched community.

Abstract

As I have already pointed out elsewhere (Senft 2008; 2010; 2014), the Gricean conversational maxims of Quality – “Try to make your contribution one that is true” – and Manner “Be perspicuous”, specifically “Avoid obscurity of expression” and “Avoid ambiguity” (Grice 1967; 1975; 1978) – are not observed by the Trobriand Islanders of Papua New Guinea, neither in forms of their ritualized communication nor in forms and ways of everyday conversation and other ordinary verbal interactions. The speakers of the Austronesian language Kilivila metalinguistically differentiate eight specific non-diatopical registers which I have called “situational-intentional” varieties. One of these varieties is called “biga sopa”. This label can be glossed as “joking or lying speech, indirect speech, speech which is not vouched for”. The biga sopa constitutes the default register of Trobriand discourse and conversation. This contribution to the workshop on philosophy and pragmatics presents the Trobriand Islanders’ indigenous typology of non-diatopical registers, especially elaborating on the concept of sopa, describing its features, discussing its functions and illustrating its use within Trobriand society. It will be shown that the Gricean maxims of quality and manner are irrelevant for and thus not observed by the speakers of Kilivila. On the basis of the presented findings the Gricean maxims and especially Grice’s claim that his theory of conversational implicature is “universal in application” is critically discussed from a general anthropological-linguistic point of view.

Abstract

This paper describes how the Trobriand Islanders of Papua New Guinea used to construct their big seagoing masawa canoes and how they used to make their sails, what forms of different knowledge and expertise they needed to do this during various stages of the construction processes, how this knowledge was socially distributed, and the social implications of all the joint communal activities that were necessary until a new canoe could be launched. Then it tries to answer the question why the complex distributed knowledge of how to make a masawa has been gradually getting lost in most of the village communities on the Trobriand Islands; and finally it outlines and discusses the implications of this loss for the Trobriand Islanders' culture, for their social construction of reality, and for their indigenous cognitive capacities.

Abstract

This entry takes an interdisciplinary approach to linguistic pragmatics. It discusses how the meaning of utterances can only be understood in relation to overall cultural, social, and interpersonal contexts, as well as to culture-specific conventions and the speech events in which they are embedded. The entry discusses core issues of pragmatics such as speech act theory, conversational implicature, deixis, gesture, interaction strategies, ritual communication, phatic communion, linguistic relativity, ethnography of speaking, ethnomethodology, and conversation analysis. It takes a transdisciplinary view of the field, showing that linguistic pragmatics has its predecessors in other disciplines such as philosophy, psychology, ethology, ethnology, and sociology.

Abstract

This task has two parts: (i) video-taped elicitation of the range of possibilities for referring to persons and places, and (ii) observations of (first) references to persons and places in video-taped natural interaction. The goal of this task is to establish the repertoires of referential terms (and other practices) used for referring to persons and to places in particular languages and cultures, and provide examples of situated use of these kinds of referential practices in natural conversation. This data will form the basis for cross-language comparison, and for formulating hypotheses about general principles underlying the deployment of such referential terms in natural language usage.

Abstract

When we communicate, we communicate in a certain context, and this context shapes our utterances. Natural languages are context-bound and deixis 'concerns the ways in which languages encode or grammaticalise features of the context of utterance or speech event, and thus also concerns ways in which the interpretation of utterances depends on the analysis of that context of utterance' (Stephen Levinson). The systems of deixis and demonstratives in the Oceanic languages represented in the contributions to this volume illustrate the fascinating complexity of spatial reference in these languages. Some of the studies presented here highlight social aspects of deictic reference illustrating de Leon's point that 'reference is a collaborative task' . It is hoped that this anthology will contribute to a better understanding of this area and provoke further studies in this extremely interesting, though still rather underdeveloped, research area.

Abstract

Human ethologists have shown that humans are both attracted to others and at the same time fear them. They refer to this kind of fear with the technical term ‘social fear’ and claim that “it is alleviated with personal acquaintance but remains a principle characteristic of interpersonal behaviour. As a result, we maintain various degrees of greater distance between ourselves and others depending on the amount of confidence we have in the other” (Eibl-Eibesfeldt 1989: 335). The goal of this task is to conduct exploratory, heuristic research to establish a new subproject that – based on a corpus of video data – will investigate various forms of human spatial behaviour cross-culturally.