Publications

Abstract

In order to make sense of the world, humans tend to see causation almost everywhere. Although most causal relations may seem straightforward, they are not always construed in the same way cross-culturally. In this study, we investigate concepts of ‘chance’, ‘coincidence’ or ‘randomness’ that refer to assumed relations between intention, action, and outcome in situations, and we ask how people from different cultures make sense of such non-law-like connections. Based on a framework proposed by Alicke (2000), we administered a task that aims to be a neutral tool for investigating causal construals cross-culturally and cross-linguistically. Members of four different cultural groups, rural Mayan Yucatec and Tseltal speakers from Mexico and urban students from Mexico and Germany, were presented with a set of scenarios involving various types of causal and non-causal relations and were asked to explain the described events. Three links varied as to whether they were present or not in the scenarios: Intention to Action, Action to Outcome, and Intention to Outcome. Our results show that causality is recognized in all four cultural groups. However, how causality and especially non-law-like causality are interpreted depends on the type of links, the cultural background and the language used. In all three groups, Action to Outcome is the decisive link for recognizing causality. Despite the fact that the two Mayan groups share similar cultural backgrounds, they display different ideologies regarding concepts of non-law causality. The data suggests that the concept of ‘chance’ is not universal, but seems to be an explanation that only some cultural groups draw on to make sense of specific situations. Of particular importance is the existence of linguistic concepts in each language that trigger ideas of causality in the responses from each cultural group

Abstract

The scope of planning during sentence formulation is known to be flexible, as it can be influenced by speakers' communicative goals and language production pressures (among other factors). Two eye-tracked picture description experiments tested whether the time course of formulation is also modulated by grammatical structure and thus whether differences in linear word order across languages affect the breadth and order of conceptual and linguistic encoding operations. Native speakers of Tzeltal [a primarily verb–object–subject (VOS) language] and Dutch [a subject–verb–object (SVO) language] described pictures of transitive events. Analyses compared speakers' choice of sentence structure across events with more accessible and less accessible characters as well as the time course of formulation for sentences with different word orders. Character accessibility influenced subject selection in both languages in subject-initial and subject-final sentences, ruling against a radically incremental formulation process. In Tzeltal, subject-initial word orders were preferred over verb-initial orders when event characters had matching animacy features, suggesting a possible role for similarity-based interference in influencing word order choice. Time course analyses revealed a strong effect of sentence structure on formulation: In subject-initial sentences, in both Tzeltal and Dutch, event characters were largely fixated sequentially, while in verb-initial sentences in Tzeltal, relational information received priority over encoding of either character during the earliest stages of formulation. The results show a tight parallelism between grammatical structure and the order of encoding operations carried out during sentence formulation.

Abstract

To what extent does perceptual language reflect universals of experience and cognition, and to what extent is it shaped by particular cultural preoccupations? This paper investigates the universality~relativity of perceptual language by examining the use of basic perception terms in spontaneous conversation across 13 diverse languages and cultures. We analyze the frequency of perception words to test two universalist hypotheses: that sight is always a dominant sense, and that the relative ranking of the senses will be the same across different cultures. We find that references to sight outstrip references to the other senses, suggesting a pan-human preoccupation with visual phenomena. However, the relative frequency of the other senses was found to vary cross-linguistically. Cultural relativity was conspicuous as exemplified by the high ranking of smell in Semai, an Aslian language. Together these results suggest a place for both universal constraints and cultural shaping of the language of perception.

Abstract

This study explores how adults and children describe placement events (e.g., putting a book on a table) in a range of different languages (Finnish, English, German, Russian, Hindi, Tzeltal Maya, Spanish, and Turkish). Results show that the eight languages grammatically encode placement events in two main ways (Talmy, 1985, 1991), but further investigation reveals fine-grained crosslinguistic variation within each of the two groups. Children are sensitive to these finer-grained characteristics of the input language at an early age, but only when such features are perceptually salient. Our study demonstrates that a unitary notion of 'event' does not suffice to characterize complex but systematic patterns of event encoding crosslinguistically, and that children are sensitive to multiple influences, including the distributional properties of the target language, in constructing these patterns in their own speech.

Abstract

In a famous paper Harvey Sacks (1974) argued that the sequential properties of greeting conventions, as well as those governing the flow of information, mean that 'everyone has to lie'. In this paper I show this dictum to be equally true in the Tzeltal Mayan community of Tenejapa, in southern Mexico, but for somewhat different reasons. The phenomenon of interest is the practice of routine fearsome threats to small children. Based on a longitudinal corpus of videotaped and tape-recorded naturally-occurring interaction between caregivers and children in five Tzeltal families, the study examines sequences of Tzeltal caregivers' speech aimed at controlling the children's behaviour and analyzes the children's developing pragmatic skills in handling such controlling utterances, from prelinguistic infants to age five and over. Infants in this society are considered to be vulnerable, easily scared or shocked into losing their 'souls', and therefore at all costs to be protected and hidden from outsiders and other dangers. Nonetheless, the chief form of control (aside from physically removing a child from danger) is to threaten, saying things like "Don't do that, or I'll take you to the clinic for an injection," These overt scare-threats - rarely actually realized - lead Tzeltal children by the age of 2;6 to 3;0 to the understanding that speech does not necessarily convey true propositions, and to a sensitivity to the underlying motivations for utterances distinct from their literal meaning. By age 4;0 children perform the same role to their younger siblings;they also begin to use more subtle non-true (e.g. ironic) utterances. The caretaker practice described here is related to adult norms of social lying, to the sociocultural context of constraints on information flow, social control through gossip, and the different notion of 'truth' that arises in the context of non-verifiability characteristic of a small-scale nonliterate society.

Abstract

This paper surveys the concept of culture as used in recent work in cognitive science, assessing the very different (and sometimes minimal) role 'culture' plays in different branches and schools of linguistics: generative approaches, descriptive/comparative linguistics, typology, cognitive linguistics, semantics, pragmatics, psycholinguistics, linguistic and cognitive anthropology. The paper then describes research on one specific topic, spatial language and conceptualization, describes a methodology for studying it cross-linguistically and cross-culturally. Finally, it considers the implications of results in this area for how we can fruitfully conceptualize 'culture', arguing for an approach which shifts back and forth between individual mind and collective representations, between universals and particulars, and ties 'culture' to our biological roots.

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.