The Trobriand Islanders' Ways of Speaking

Frontmatter\nContents\n1 Introduction\n2 Non-diatopical registers or “situational-intentional varieties” and genres in Kilivila\n3 ‘Biga bwena’, ‘biga gaga’ and ‘matua’ – ‘Good speech’, ‘bad speech’ and ‘insults, curses, swear words’\n4 ‘Biga baloma / Biga tommwaya’ and ‘Wosi milamala’ – ‘Speech of the spirits of the dead / Old peoples’ speech’ and ‘songs of the harvest festival’\n5 ‘Biga megwa’ and ‘megwa’ – ‘Magic speech’ and ‘magical formulae’\n6 ‘Biga tapwaroro’ and ‘tapwaroro’ as well as ‘wosi tapwaroro’ – ‘Language of the church’ and ‘Christian texts’ as well as ‘church songs’\n7 ‘Biga taloi’ and ‘taloi’ – ‘Greeting and parting speech’ and ‘greeting and parting formulae’\n8 ‘Biga pe’ula / biga mokwita’ and ‘yakala’, ‘kalava’, ‘kasolukuva’, and ‘liliu’ – ‘Heavy speech / true speech’ and ‘litigations’, ‘counting baskets full of yams’, ‘mourning formulae’, and ‘myths’\n9 ‘Biga sopa’ and ‘sopa’, ‘kukwanebu (sopa)’, ‘kukwanebu’, ‘kasilam’, ‘wosi’, ‘butula’, ‘vinavina’, and ‘sawila’ – ‘Joking or lying speech, indirect speech, speech which is not vouched for’ and ‘jokes’, ‘jokes in the form of a story’, ‘tales’, ‘gossip’, ‘songs’, ‘personal mocking songs’, ‘ditties’, and ‘harvest shouts’\n10 ‘Kena biga sopa kena biga mokwita’ – ‘Either joking speech or true speech’: ‘kukwanebu’ – ‘stories’, ‘kavala’ – ‘personal speeches as well as ‘luavala’ – ‘admonishing speeches’, and ‘-nigada-’ – ‘requesting’\n11 Concluding remarks: Genres, their functions and their relevance for researching the role of language, culture and cognition in social interaction and an attempt to assess the contribution of this study to the ‘ethnography of speaking’ paradigm\nBackmatter