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
Manu'a: ((to a woman outside)) (ai) sunga!
'e- mild lava!
Tns- congratulation Emph
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!
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)
'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
\ »»JC ?Moe'ono: 18
22 Manu'a: 23 ??: 24 Moe'ono: 25 Falefs: ?:
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.
- Spring '08
- The Bible