Publications

Abstract

How do children isolate the semantic package contained in verb roots in the Mayan language Tzeltal? One might imagine that the canonical CVC shape of roots characteristic of Mayan languages would make the job simple, but the root is normally preceded and followed by affixes which mask its identity. Pye (1983) demonstrated that, in Kiche' Mayan, prosodic salience overrides semantic salience, and children's first words in Kiche' are often composed of only the final (stressed) syllable constituted by the final consonant of the CVC root and a 'meaningless' termination suffix. Intonation thus plays a crucial role in early Kiche' morphological development. Tzeltal presents a rather different picture: The first words of children around the age of 1;6 are bare roots, children strip off all prefixes and suffixes which are obligatory in adult speech. They gradually add them, starting with the suffixes (which receive the main stress), but person prefixes are omitted in some contexts past a child's third birthday, and one obligatory aspectual prefix (x-) is systematically omitted by the four children in my longitudinal study even after they are four years old. Tzeltal children's first verbs generally show faultless isolation of the root. An account in terms of intonation or stress cannot explain this ability (the prefixes are not all syllables; the roots are not always stressed). This paper suggests that probable clues include the fact that the CVC root stays constant across contexts (with some exceptions) whereas the affixes vary, that there are some linguistic contexts where the root occurs without any prefixes (relatively frequent in the input), and that the Tzeltal discourse convention of responding by repeating with appropriate deictic alternation (e.g., "I see it." "Oh, you see it.") highlights the root.

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

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.

Abstract

This study is about the principles for constructing polite speech. The core of it was published as Brown and Levinson (1978); here it is reissued with a new introduction which surveys the now considerable literature in linguistics, psychology and the social sciences that the original extended essay stimulated, and suggests new directions for research. We describe and account for some remarkable parallelisms in the linguistic construction of utterances with which people express themselves in different languges and cultures. A motive for these parallels is isolated - politeness, broadly defined to include both polite friendliness and polite formality - and a universal model is constructed outlining the abstract principles underlying polite usages. This is based on the detailed study of three unrelated languages and cultures: the Tamil of south India, the Tzeltal spoken by Mayan Indians in Chiapas, Mexico, and the English of the USA and England, supplemented by examples from other cultures. Of general interest is the point that underneath the apparent diversity of polite behaviour in different societies lie some general pan-human principles of social interaction, and the model of politeness provides a tool for analysing the quality of social relations in any society.