No detailed description available for "The Summer Institute of Linguistics".

This volume constitutes what is perhaps the most thorough description of a creole language to date. Following the Descriptive Grammar Series outline, it provides detailed coverage of a full range of grammatical, phonological and lexical information, written with the interests of formalists and functionalists, creolists and students of language universals and typology in mind. Expressions of lin-uistic judgements by both native and trained native speakers of Ndyuka combine with close study of texts to provide a solid basis for the work. More than two thousand examples of constructions and forms are considered in context and these give the careful reader a rich picture of all the stuctural and functional aspects of this radical creole. The authors' close acquaintance with the Ndyuka language community spans more than 25 years and allows the intuitions of Ndyuka speakers to show through clearly. Numerous cross references and an index of forms and topics of special interest supplement the detailed table of contents, facilitating the testing of hypotheses on language universals, typology, creolization, and processes such as clefting, relativization and verb serialization.

This is an ethnography of Dobu, a Massim society of Papua New Guinea, which has been renowned in social anthropology since Reo Fortune's Sorcerers of Dobu (1932). Focusing on exchange and its underlying ethics, this book explores the concept of the person in the Dobu world view. The book examines major aspects of exchange such as labor, mutual support, apologetic gifts, revenge and punishment, kula exchange, and mortuary gifts. It discusses in detail the characteristics of small gifts (such as betel nuts), big gifts (kula valuables, pigs, and large yams) and money as they appear in exchange contexts. The ethnography begins with an analysis of the construct of the Dobu person, and sets out to examine everyday practices and values. The belief system (incorporating witches, sorcerers, and a Christian God) is shown to have a powerful influence on individual conduct due to its panoptic character. The institutions that link Dobu with the outside world are examined in terms of the ideology concerning money: the Church receives offerings for God; the difficulties faced by trade-store owners evince conflicting notions concerning monetary wealth. The last two chapters delve into lived experience in two major domains of Dobu exchange: kula and the sagali feast.