Presentations

Abstract

In 1997 Moagava, a 29 year old man living in the village of Tauwema on Kaile'una, one of the Trobriand Islands in the Milne Bay Province of Papua New Guinea, told a group of children and some adults the story of Morevaya and Bukuruvi. In this talk I first present this tale in morpheme-interlinear transcription and translation, then I look at the text in detail with respect to both its form and content. This analysis reveals the macro- and micro-structure of the tale and isolates the verbal means used by the narrator which indicate the linearization principles that underlie the macrostructure of the story. The talk ends with some concluding remarks on the anthropological-linguistic and cognitive linguistic significance of studies like the present one.

Abstract

In 1997 Kalavatu, a 45 year old man living in the village of Tauwema on Kaile'una, one of the Trobriand Islands in the Milne Bay Province of Papua New Guinea, told a group of children and some adults the story of Kavalokwa. In this talk I first present this tale in morpheme-interlinear transcription and translation (see handout), then I look at the text in detail with respect to both its form and content. This analysis reveals the macrostructure of the tale and isolates the verbal means used by the narrator which indicate the linearization principles that underlie this macrostructure of the story. The talk ends with some concluding remarks on the anthropological-linguistic and cognitive linguistic significance of studies like the present one.

Abstract

This talk reports on the results of my research in 2006 and 2008 on the verbal expressions - the lexical means - Kilivila, the language of the Trobriand Islanders, offers its speakers to refer to and to describe emotions and inner feelings. Data were elicited with 18 so-called "Ekman's faces" in which the faces of three persons (one woman, two men) illustrate six allegedly universal basic emotions (anger, disgust, fear, happiness, sadness, surprise) and film stimuli staging and demonstrating standard emotions based on English. This latter stimulus set is called “Mind Reading Emotions Library (MREL)”. It was developed by Baron-Cohen and his co-workers in 2004. After the presentation of the data elicited with the "Ekman faces" and the MREL film clips I will discuss them on the basis of the following three research questions: How "effable" are emotions or can we observe ineffability - the difficulty or impossibility of putting experiences into words - within the domain of emotions? Do consultants agree with one another how they name emotions? Are facial expressions or situations better cues for labeling? In addition to the data elicited with these tools I also present lexical means the Trobriand Islanders use to refer to emotions and inner feelings which are documented in my overall corpus of the Kilivila language.

Abstract

The Trobriand Islanders' eschatological belief system explains in detail what happens when someone dies. Bronislaw Malinowski described essentials of this eschatology in his famous articles "Baloma: the Spirits of the Dead in the Trobriand Islands" and "Myth in Primitive Psychology" There he also presented the Trobrianders' belief that a spirit of the dead, a "baloma" can be reborn; he claimed that Trobrianders are unaware of the father's role as genitor. In this talk I present not only a critical review of Malinowski's ethnography of Trobriand eschatology, finally settling the "virgin birth" controversy, I also document highly ritualized songs - the "wosi milamala" - the harvest festival songs. They are sung in an archaic variety of Kilivila - the "biga baloma" - the language of the spirits of the dead. Malinowski briefly refers to these songs but does not mention that they codify many aspects of Trobriand eschatology. The songs 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.