Hey brother 2 7 3 4 7 manua to a woman outside

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Unformatted text preview: esence? Status? Social role in the ensuing interaction? For example, when we enlarge the context of the CG in (11), we find out that both Moe'ono's physical presence and his status have already been recognized before the CG is produced. After Moe'ono's remark about the presence of the videocamera in lines 5 and 6, the orator Manu'a provides a justification for the presence of the videocamera (lines 13-15), which starts with a formulaic apology (starting with the expression "vaku ...") indexing Moe'ono's higher rank. Manu'a might be apologizing for a number of things, including his speaking at all to such a high-status person before proper greetings have been exchanged, his speaking about such nondignified matters as videotaping, or his (and the other matai's) failure to ask for Moe'ono's approval before allowing the camera to be used.23 (12) [Monday Meeting, August 1988] 1 Moe'ono: (he) sole! (Hey) brother! 2 7: 3 4 7: Manu'a: ((to a woman outside)) (ai) sunga! (?) Woman! (??) 'e- mild lava! Tns- congratulation Emph Is—hello, hello! i 5 Moe'ono: I mangaia ali'i le- lea ke va'ai aku ali'i Nice sir, the—that I see siiis), 6 e fai le pu'enga aka ali'i (o le—) there are pictures taken sirs (of the—) 7 Talaitau: 8 (?se) (?Hey) oi. oi sole! Uh-oh, brother! r 9 Moe'ono: 10 Talaitau: I o le kikou fongo ali'i of our meeting sirs ai 'o le l le mea lea nga ili ai le pa a le pulenu'u. Maybe that's why the horn of the mayor was blown. 11 Manu'a: 12 13 (leai fa'afekai) (No thanks.) (0.7) 'e vaku lau kofi le Makua, 14 With due respect, your highness the senior orator, (2.0) 82 /(wrna/ of Linguistic Anthropology 15 'o si koe— 'o si koe'inga e sau e pu'e— se aka o (le—) The dear old ma—the dear old man (who) comes to film 16 17 (tUa \ »»JC ?Moe'ono: 18 19 20 21 22 Manu'a: 23 ??: 24 Moe'ono: 25 Falefs: ?: ??: ?: ) / (1.0) ((Sigh)) haaaa! Haaaal or.— (??lea) (3.0) (??fangu?) (leai!) (No!) (???) r I e lelei kele le ali'i 'o Falefe Mr. Falefe is very good ia'. maliu mai lau kdfe i le Makua Well. Welcome your highness, the senior orator. If acknowledgments of physical presence, status, and rank have already been done, the CG, which is started by the orator and mayor Falefe in line 25, must do something more. I suggest that the CG allows the people present to collectively recognize Moe'ono's presence as the senior orator, someone who has specific rights and duties within the forthcoming event, the meeting of the fono. Conversely, the CG gives Moe'ono the opportunity to recognize the presence and hence future role played by the rest of the assembly. It is as social actors engaged or about to be engaged in a particular (and to some extent predictable) type of interaction that participants' presence is recognized by means of a CG. It is, of course, possible to argue that CGs are not real greetings and a distinction should be made between "greetings" and "welcomings," with the CGs being an example of the latter. The translation of...
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This note was uploaded on 01/16/2014 for the course ANTHRO 33 taught by Professor Wertheim during the Spring '08 term at UCLA.

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