Publications

Abstract

Linguistic expressions of time often draw on spatial language, which raises the question of whether cultural specificity in spatial language and cognition is reflected in thinking about time. In the Mayan language Tzeltal, spatial language relies heavily on an absolute frame of reference utilizing the overall slope of the land, distinguishing an “uphill/downhill” axis oriented from south to north, and an orthogonal “crossways” axis (sunrise-set) on the basis of which objects at all scales are located. Does this absolute system for calculating spa-tial relations carry over into construals of temporal relations? This question was explored in a study where Tzeltal consultants produced temporal expressions and performed two different non-linguistic temporal ordering tasks. The results show that at least five distinct schemata for conceptualizing time underlie Tzeltal linguistic expressions: (i) deictic ego-centered time, (ii) time as an ordered sequence (e.g., “first”/“later”), (iii) cyclic time (times of the day, seasons), (iv) time as spatial extension or location (e.g., “entering/exiting July”), and (v) a time vector extending uphillwards into the future. The non-linguistic task results showed that the “time moves uphillwards” metaphor, based on the absolute frame of reference prevalent in Tzeltal spatial language and thinking and important as well in the linguistic expressions for time, is not strongly reflected in responses on these tasks. It is argued that systematic and consistent use of spatial language in an absolute frame of reference does not necessarily transfer to consistent absolute time conceptualization in non-linguistic tasks; time appears to be more open to alternative construals.

Abstract

This paper examines the verbs and other spatial vocabulary used for describing events of ‘putting’ and ‘taking’ in Tzeltal (Mayan). I discuss the semantics of different ‘put’ and ‘take’ verbs, the constructions they occur in, and the extensional patterns of verbs used in ‘put’ (Goal-oriented) vs. ‘take’ (Source-oriented) descriptions. A relatively limited role for semantically general verbs was found. Instead, Tzeltal is a ‘multiverb language’ with many different verbs usable to predicate ‘put’ and ‘take’ events, with verb choice largely determined by the shape, orientation, and resulting disposition of the Figure and Ground objects. The asymmetry that has been observed in other languages, with Goal-oriented ‘put’ verbs more finely distinguished lexically than Source-oriented ‘take’ verbs, is also apparent in Tzeltal.

Abstract

This paper describes the linguistic treatment of placement events in the Rossel Island (Papua New Guinea) language Yélî Dnye. Yélî Dnye is unusual in treating PUT and TAKE events symmetrically with a remarkable consistency. In what follows, we first provide a brief background for the language, then describe the six core PUT/TAKE verbs that were drawn upon by Yélî Dnye speakers to describe the great majority of the PUT/TAKE stimuli clips, along with some of their grammatical properties. In Section 5 we describe alternative verbs usable in particular circumstances and give an indication of the basis for variability in responses across speakers. Section 6 presents some reasons why the Yélî verb pattern for expressing PUT and TAKE events is of broad interest.

Abstract

Several cognitive accounts of human communication argue for a language-independent, prelinguistic basis of human communication and language. The current study provides evidence for the universality of a prelinguistic gestural basis for human communication. We used a standardized, semi-natural elicitation procedure in seven very different cultures around the world to test for the existence of preverbal pointing in infants and their caregivers. Results were that by 10–14 months of age, infants and their caregivers pointed in all cultures in the same basic situation with similar frequencies and the same proto-typical morphology of the extended index finger. Infants’ pointing was best predicted by age and caregiver pointing, but not by cultural group. Further analyses revealed a strong relation between the temporal unfolding of caregivers’ and infants’ pointing events, uncovering a structure of early prelinguistic gestural conversation. Findings support the existence of a gestural, language-independent universal of human communication that forms a culturally shared, prelinguistic basis for diversified linguistic communication.

Abstract

Within a given language and culture, distinct sensory modalities are often given differential linguistic treatment in ways reflecting cultural ideas about, and uses for, the senses. This article reports on sensory expressions in the Mayan language Tzeltal, spoken in southeastern Mexico. Drawing both on data derived from Tzeltal consultants’ responses to standardized sensory elicitation stimuli and on sensory descriptions produced in more natural contexts, I examine words characterizing sensations in the domains of color and taste. In just these two domains, a limited set of basic terms along with productive word-formation processes of compounding and reduplication are used in analogous ways to produce words that distinguish particular complex sensations or gestalts: e.g. in the color domain, yax-boj-boj (yax ‘grue’ + boj ‘cut’), of mouth stained green from eating green vegetables, or, in the taste domain, chi’-pik-pik (chi’ ‘sweet/salty’ + pik ‘touch’) of a slightly prickly salty taste. I relate the semantics of crossmodal compounds to material technologies involving color and taste (weaving, food production), and to ideas about “hot”/“cold” categories, which provide a cultural rationale for eating practices and medical interventions. I argue that language plays a role in promoting crossmodal associations, resulting in a (partially) culture-specific construction of sensory experience.

Abstract

Japanese translation of Some universals in language usage, 1987, Cambridge University Press

Abstract

Reprint of Brown, P. (2002). Everyone has to lie in Tzeltal. In S. Blum-Kulka, & C. E. Snow (Eds.), Talking to adults: The contribution of multiparty discourse to language acquisition (pp. 241-275). Mahwah, NJ: Erlbaum. 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

How new social members are enculturated into the interactional practices of the society they grow up in is crucial to an understanding of social interaction, as well as to an understanding of the role of culture in children's social-cognitive development. Modern theories of infant development (e.g., Bruner 1982, Elman et al 1996, Tomasello 1999, Masataka 2003) emphasize the influence of particular interactional practices in the child's developing communicative skills. But interactional practices with infants - behaviors like prompting, pointing, turn-taking routines, and interacting over objects - are culturally shaped by beliefs about what infants need and what they can understand; these practices therefore vary across cultures in both quantity and quality. What effect does this variation have on children's communicative development? This article focuses on one aspect of cultural practice, the interactional organization of attention and how it is socialized in prelinguistic infants. It surveys the literature on the precursors to attention coordination in infancy, leading up to the crucial development of 'joint attention' and pointing behavior around the age of 12 months, and it reports what is known about cultural differences in related interactional practices of adults. It then considers the implications of such differences for infant-caregiver interaction prior to the period when infants begin to speak. I report on my own work on the integration of gaze and pointing in infant/caregiver interaction in two different cultures. One is a Mayan society in Mexico, where interaction with infants during their first year is relatively minimal; the other is on Rossel Island (Papua New Guinea), where interaction with infants is characterized by intensive face-to-face communicative behaviors from shortly after the child's birth. Examination of videotaped naturally-occurring interactions in both societies for episodes of index finger point following and production, and the integration of gaze and vocalization with pointing, reveals that despite the differences in interactional style with infants, pointing for joint attention emerges in infants in both cultures in the 9 -15 month period. However, a comparative perspective on cultural practices in caregiver-infant interactions allows us to refine our understanding of joint attention and its role in the process of learning to become a communicative partner.

Abstract

This is an encyclopedia entry surveying theoretical approaches to politeness phenomena in language usage.

Abstract

Reprinted with permission of Cambridge University Press from: Brown, P. and Levinson, S. E. (1987) Politeness, (©) 1978, 1987, CUP.

Abstract

The concept of 'event' has been posited as an ontological primitive in natural language semantics, yet relatively little research has explored patterns of event encoding. Our study explored 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.