Publications

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

The Trobriand Islanders of Papua New Guinea differentiate and label in their language Kilivila genres and varieties or registers which are constituted by these genres. The documentation and analysis of these varieties and genres reveals how important it is to understand these metalinguistic differentiations. The cultural and verbal competence which is necessary to adequately interact with the Trobriander Islanders is based on the understanding of the indigenous text typology and the Trobriand Islanders' culture specific ways of speaking.

Abstract

How stable is the lexicon for perceptual experiences? This article presents results on how the Trobriand Islanders of Papua New Guinea talk about color and taste and whether this has changed over the years. Comparing the results of research on color terms conducted in 1983 with data collected in 2008 revealed that many English color terms have been integrated into the Kilivila lexicon. Members of the younger generation with school education have been the agents of this language change. However, today not all English color terms are produced correctly according to English lexical semantics. The traditional Kilivila color terms bwabwau ‘black’, pupwakau ‘white’, and bweyani ‘red’ are not affected by this change, probably because of the cultural importance of the art of coloring canoes, big yams houses, and bodies. Comparing the 1983 data on taste vocabulary with the results of my 2008 research revealed no substantial change. The conservatism of the Trobriand Islanders' taste vocabulary may be related to the conservatism of their palate. Moreover, they are more interested in displaying and exchanging food than in savoring it. Although English color terms are integrated into the lexicon, Kilivila provides evidence that traditional terms used for talking about color and terms used to refer to tastes have remained stable over time.

Abstract

Kilivila is one of the languages of the world that lacks dedicated reciprocal forms. After a short introduction the paper briefly shows how reciprocity is either not expressed at all, is only implicated in an utterance, or expressed periphrastically.

Abstract

To understand the underlying principles of categorisation and classification of sensory input semantic analyses must be based on both language and culture. The senses are not only physiological phenomena, but they are also linguistic, cultural, and social. The goal of this task is to explore and describe sociocultural patterns relating language of perception, ideologies of perception, and perceptual practice in our speech communities.

Abstract

The Gricean maxim of Quality “Try to make your contribution one that is true” and his maxim of Manner “Be perspicuous” are not observed in Kilivila, the Austronesian language of the Trobriand Islanders of Papua New Guinea. Speakers of Kilivila metalinguistically differentiate registers of their language. 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. This article describes the concept of sopa, presents its features, and discusses and illustrates its functions and use within Trobriand society. The article ends with a discussion of the relevance of Gricean maxims for the research of everyday verbal interaction in Kilivila and a general criticism of these maxims, especially from an anthropological linguistic perspective. [Trobriand Islanders, Gricean maxims, varieties of Kilivila, Kilivila sopa, un-plain speaking]

Abstract

The paper describes how the documentation of a popular song of the adolescents of Tauwema in 1982 lead to the collection of the myth of Imdeduya and Yolina, one of the most important myths of the Trobriand Islands. When I returned to my fieldsite in 1989 Tokunupei, one of my best consultants in Tauwema, remembered my interest in the myth and provided me with further information on this topic. Tokunupei's teachings open up an important access to Trobriand eschatology.

Abstract

After a brief introduction to the topic the paper first gives an overview of Kilivila landscape terms and then presents the inventory of names for villages, wells, island points, reef-channels and gardens on Kaile’una Island, one of the Trobriand Islands in the Milne Bay Province of Papua New Guinea. The data on the meaning of the place names presented were gathered in 2004 with six male consultants (between the age of 36 and 64 years) living in the village Tauwema on Kaile’una Island. Thus, the list of place names is quite possibly not the complete sample, but it is reasonably representative of the types of Kilivila place names. After discussing the meaning of these terms the paper presents a first attempt to typologically classify and categorize the place names. The paper ends with a critical discussion of the landscape terms and the proposed typology for place names.