The greeting is sequentially organized as an

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Unformatted text preview: ] Falefa: Malaga: ?: Moe'ono: ??: Moe'ono: ia'. msliu mai lau kofa i le Makua Well. Welcome your highness, the senior orator. lau kdfe i le Makua Your highness, the senior orator. lau kdfe i le Makua Your highness, the senior orator (2.0) ia'. ('e'e ka'ia) le kakou ngu'u Well. ((I) submit to) our village (lau kofa leMa:kua) (Your highness, the senior orator) (7.0) mamalu i le- (1.0) susunga a le ali'i pulengu'u ngei dignity of the— (1.0) highness of Mr. Mayor here (7.0) This exchange seems to qualify easily as a greeting, according to the six criteria established above. Like other exchanges I have either witnessed or recorded, this one occurs a little after the newcomer, Moe'ono, has arrived to the house (criterion 1) (but see more on this later). It also defines a shared perceptual field, as defined by the welcoming predicate with its deictic particle mai (criterion 2). The greeting is sequentially organized as an adjacency pair (criterion 3). The expressions used in greeting are predictable but not completely so (criterion 4). The exchange establishes the ensuing interaction as a formal one in which public identities will be evoked, in this case, a formal meeting of the village council (criterion 5). Moe'ono is recognized as a distinct interlocutor (criterion 6). Sometimes, however, other greetings or greetinglike items precede or follow the CG. For example, before the CG shown in (11) above, one of the people in the house uses a maid with Moe'ono—although no audible response can be heard—and a few minutes later, Moe'ono himself exchanges maid with an orator who has just come in and has already been greeted with a CG. My hypothesis is that these other greetings or greetinglike exchanges are between different social personae and that they are performing a different kind of work. The CG recognizes the party's positional identity that is judged relevant to the forthcoming activity, typically a formal type of exchange (e.g., a political or business meeting, a ceremonial exchange), and is done between an individual as a representative of a group and a collectivity (the people already in the house).21 The mdo greeting, on the other hand, although it may be addressed to collectivities,22 usually is a preliminary to short and relatively informal exchanges. Its use projects a sense of immediacy and is a prelude to some business that can be easily dealt with, without even entering the house. Example (12) below reproduces some of the verbal interaction preceding the CG illustrated in (11). Senior orator Moe'ono and the orator Universal and Culture-Specific Properties of Greetings 81 Talaitau have arrived at the same time, but only Moe'ono goes to sit in the front region of the house; this transcript starts a few seconds before the one in (6) above and shows that the notion of "acknowledgment" or "recognition" proposed by speech act theorists as the illuctionary force of greetings must be qualified. We need to specify what is being acknowledged. Physical pr...
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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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