By Kunio Nishiyama & Herman Kelen
This publication describes a grammar (mainly morphology and syntax) of the Lewoingu dialect of Lamaholot, an Austronesian language (Central-Malayo-Polynesian subgroup) spoken through 150,000 ~ 200,000 humans at the japanese tip of Flores and the encompassing sector in jap Indonesia. Lamaholot has 35 dialects, and even though there are a few descriptions and dictionaries for different dialects, the Lewoingu dialect hasn't ever been defined prior to. the outline during this e-book is largely theory-neutral, and analyses are stored to a minimal. This paintings could be of curiosity to descriptive linguists and Austronesian experts, specifically simply because languages of japanese Indonesia quite often are poorly documented and family of numerous dialects of Lamaholot are poorly understood. Typologists and theoretical linguists will be attracted to distinctive contract in Lamaholot, the place contract emerges not just on verbs and adjectives, but in addition on adverbs, numerals, a preposition, or even at the conjunction ('and'). Theoreticians can also be attracted to the bankruptcy on resumptive pronouns, that is an extraordinary description of the phenomena in Austronesian languages and indicates that Lamaholot essentially stocks basic homes of resumptive pronouns present in Irish and Semitic languages. additionally of curiosity are possessive structures, the place the possessor may be both pronominal or postnominal, and every different has strange constraints.
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The modern and the traditional coexist, each fulfilling different needs in society and in personality. < previous page page_31 next page > < previous page page_32 next page > Page 32 When intergroup relations are not negatively charged, many multiple memberships are viewed as commensurable, particularly if they are viewed as pertaining to different dimensions or levels of identity. Thus, while one cannot normally be both a Baptist and a Catholic simultaneously, there is usually no reason why one cannot be both a daughter and a Republican.
If, thanks to the success of an RLS movement's educational efforts, any hitherto anti-RLSers become unable to deny this claim (or to do so as adamantly as was previously the case), then they may still withdraw to the inevitable fall-back position which claims that it is not really all that necessary or desirable to be an Xman or 'just an Xman'. Re-ethnization in the direction of greater rewards has gone on throughout history, so why not now? In addition, isn't there something wrong about the insistent preservation of a smaller identity when a larger one is in the offing?
If that is the case, then what is the exact difference between their ethnocultural goals and the goals pursued by those who maintain that 'one can be a good Xman without knowing Xish'? Normally, it is a difference in precise self-definitions, in the minutiae of cultural implementations and in self-regulatory preferences and capacity vis-à-vis outside influences. These differences are felt to be representative of a different ethnocultural pattern, symbol-system and value-system, but it is exactly these differences that must be explained and detailed in order to convey 'the RLS idea'.
A Grammar of Lamaholot, Eastern Indonesia by Kunio Nishiyama & Herman Kelen