Home Reference • Mediterranean Wetland Inventory: A Reference Manual v. 1 by L.T. Costa, J.C. Farinha, N. Hecker, P.T. Vives

Mediterranean Wetland Inventory: A Reference Manual v. 1 by L.T. Costa, J.C. Farinha, N. Hecker, P.T. Vives

By L.T. Costa, J.C. Farinha, N. Hecker, P.T. Vives

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2. 4 which also compare the western and eastern systems respectively. Some of the Kuninjku subsection terms look familiar when compared to the western terms, but they are without noun class prefixes, and all but two of the Chapter 2. 3. 4. Eastern (Kuninjku, Kune and Mayali) subsection system  Culture, Interaction and Person Reference in an Australian Language female terms have a suffix -djan. 1. Equivalent western and eastern subsection terms5 Western terms Eastern terms na-kangila ngal-kangila bulanj bulanjdjan na-bulanj ngal-bulanj kela kalidjan na-wamud ngal-wamud kodjok kodjdjan na-kodjok ngal-kodjok wamud wamuddjan na-wakadj ngal-wakadj ngarridj ngarridjdjan na-ngarridj ngal-ngarridj balang belinj na-kamarrang ngal-kamarrang bangardi bangardidjan5 na-bangardi ngal-bangardi kamarrang kamanj Except for the differences between the western term -wakadj and eastern equivalent balang, all the other eastern terms appear to be the affinal equivalents of the western terms.

Differences in dialects allow the forging of separate and exclusive speech community ­identities when it suits, whereas similarities allow the opposite – the permeability of speech community boundaries and claims concerning the sharing and ­switching of codes. . The term ‘Bininj’ has a number of senses namely ‘human, person’, ‘Aboriginal (as opposed to non-Aboriginal)’, ‘person from an area where Bininj Gunwok is spoken’ and ‘man (in the gender sense as opposed to ‘woman’)’. The word Yolngu in north-east Arnhem Land has a similar semantic range although it is increasingly additionally being used to mean ‘darkskinned person’ (Wilkinson 1991: 1).

The conversation then becomes a referential problem in its own right when it becomes apparent that there is a lack of shared knowledge about the people being referred to. The final chapter, Chapter 9, deals with some comments about how personhood is Chapter 1. Introduction  conceived in Bininj Gunwok culture and how cultural values privelege relational forms of referring expressions, giving rise to particular attitudes towards names and naming. Finally I discuss how culture motivates ways of speaking which are considered locally as inexplicit, circumspect or purposefully indeterminate.

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