Presentations

Abstract

After a summary of the research on frames of spatial reference that was done at the Institute and an introduction of these 3 systems of spatial reference absolute systems of spatial references that are found in Oceanic languages are presented and discussed

Abstract

The Trobriand Islanders' concept of "karewaga" can be glossed not only as " authority" but also as " responsibility, jurisdiction, competence, sphere of influence", and so on. After a lexical semantic analysis of this concept based on the actual usage of the term in everyday Kilivila contexts of social interaction this paper points out that many of the ethical principles which are rooted in Western philosophy and thought and which should guide any field research - be it anthropologically, linguistically, cognitively or sociologically oriented - find their equivalent in the Trobriand Islanders' indigenous concept of "karewaga".

Abstract

The Trobriand Islanders complex eschatological belief system explains in detail what happenes when a Trobriander dies. Bronislaw Malinowski described the essentials of this belief system in his famous articles "Baloma: the Spirits of the Dead in the Trobriand Islands" and "Myth in Primitive Psychology" In these papers he also presented the Trobrianders belief in the fact that a spirit of the dead, a "baloma" can be reborn; in connection with this myth he claimed that the Trobrianders are actually unaware of the father's role as genitor. This talk presents not only a critical review of Malinowski's ethnography of Trobriand eschatology, it also documents highly ritualized songs - the "wosi milamala" the songs of the harvest festival - which are sung in an archaic variety of Kilivila - the "biga baloma" - the language of the spirits of the dead. In these songs the Trobriand Islanders have codified many aspects of their eschatological belief system. It seems that Malinowski was not aware of these songs. Thus this talk provides for the first time a comprehensive ethnographic overview of Trobriand eschatology. Until the mid 60s of the last century the Trobrianders used the "biga baloma" to communicate with the spirits of the dead; however, in the meantime the sungs are still sung during the harvest festival and after the death of a Trobriander, but there are only a few people left who still understand the "wosi milamala". They are a moribund genre of Kilivila - and with them the Trobriand Islanders' complex indigenous eschatology will vanish.

Abstract

How stable is the lexicon for perceptual experiences? This paper presents results on how the Trobrianders talk about taste and color, and how these have changed over the years. In 2008 I continued fieldwork on the Trobriand Islands in Papua New Guinea with the aim of researching the Trobriand Islanders’ language of perception. In 1983 I collected data on Kilivila color terms. The first part of the paper compares these data with the data I collected in 2008. Some of the predictions I made about the development of color categories in 1983 were right. Integrating English color terms as foreign words, the Kilivila color term lexicon has changed from a typical stage IIIb into a stage VII color term lexicon (Berlin & Kay 1969). However, traditional color terms as well as folkbotany terms that refer to plants, fruits and soils used to make colors for dyeing grass-skirts are still used. I also compare the data on taste vocabulary that I collected in 1982/83 with the results of my 2008 taste term elicitation experiment with a taste kit developed by the language and cognition group. I could not find and observe substantial change in this domain. Kilivila provides evidence that terms used for talking about color and taste are relatively stable over time, with just a few effects of language change induced by language contact.