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72-663: The Kaluli are an indigenous tribe in Papua New Guinea. The origin of the name with the addition of the suffix -li the word Kaluli directly translates to “real people of Bosavi.” The Kaluli has a population of 2,000 to 12,000 people that reside in the tropical rainforest in the Southern Highlands Province of Papua New Guinea, on the Great Papuan Plateau near Mt. Bosavi. They live in 20 longhouse communities, which are more than land, but

144-486: A clearing. A longhouse is a primary residence where all the families in the community reside. More modest homes are similar to garden houses and temporary homes for the wives during harvest time. Large longhouses were built with the dimensions around 60 feet by 30 feet, with porches on both ends, made five feet to twelve feet off the ground. Along with the people, longhouses are inhabited by pigs, which are used as “watchdogs” because they make noises at strangers. The interior of

216-477: A different clan because they are unfamiliar with them. Marriage is not something that is a free choice; it is arranged. The elders instigate the binding ritual without the bride or the groom knowing. Marriage is a lifelong exchange with a gift or bridewealth and brings food and hospitality across clans. The Kaluli are intimate with their land, giving unique names to their trees, rivers, and streams. They also practice swidden horticulture in extensive gardens and have

288-483: A great deal of CDS, although it is still used. Further, the personality of each child experiencing CDS from a caregiver deeply impacts the extent to which a caregiver will use this method of communication. CDS has been seen in languages such as Japanese , Italian , Mandarin , British English , American English , French , and German . This is the basis for claims that CDS is a necessary aspect of social development for children. Although found in many cultures, CDS

360-448: A higher percentage of native Anglo-Saxon verb tokens than speech addressed to adults. In particular, in parents’ CDS the clausal core is built in the most part by Anglo-Saxon verbs, namely, almost all tokens of the grammatical relations subject-verb, verb-direct object and verb-indirect object that young children are presented with, are constructed with native verbs. The Anglo-Saxon verb vocabulary consists of short verbs, but its grammar

432-506: A highly egalitarian people without a hierarchical authority or ranked social structure. They are swidden agriculturalists whose food staple is the sago . They maintain extensive gardens while also pursuing hunting and fishing. Their diet is supplemented by garden cultivated banana , pandanus , breadfruit and green vegetables, as well as fish, small game, wild pig and occasionally domestic pig . Kaluli people also believe that male initiation must be properly done by ritually delivering

504-447: A logical meaning, although the nonverbal sounds are usually completely meaningless and just fit the speech together. Sometimes baby talk words are used in adult vocabulary, for example nanny for "children's nurse" or "nursery governess". Moreover, many words can be derived into baby talk following certain rules of transformation. In English , adding a terminal /i/ sound at the end, usually written and spelled as ‹ie›, ‹y›, or ‹ey›,

576-443: A longhouse is not separated by gender whereas the women, children, and piglets are not co-signed to a specific space, they sleep in the passageways down the sides. “Fireboxes are used for smaller, solitary meals or “snacks,” but the longhouse functions as much as a town hall as it does a residence.” The longhouse is where they have community meetings, meals, and more indoor activities as a community that does not take place outside. When

648-454: A member of the longhouse is married, their "roommates" contribute to the bride price. After two to three years, the longhouse decomposes, and the residents move and build another community in another area. Everyday life of the Kaluli people has been characterized by ethnolinguists as overtly centered on verbal interaction (in comparison to middle-class Anglo cultures). Spoken language is used as

720-562: A muddle of words, including names for family members, names for animals, eating and meals, bodily functions and genitals, sleeping, pain, possibly including important objects such as diaper, blanket, pacifier, bottle, etc., and may be sprinkled with nonverbal utterances, such as goo goo ga ga . The vocabulary of made-up words, such as those listed below, may be quite long with terms for a large number of things, rarely or possibly never using proper language, other times quite short, dominated by real words, all nouns. Most words invented by parents have

792-458: A need to seek fresh garden lands, but it may also be explained in part as a defensive response to the expansionist pressures of the Beami and Edolo , traditional Kaluli enemies who live to the west and northwest of Kaluli territory. Warfare and raiding were common on the plateau, but there were longstanding trade relations between the Kaluli and certain of the other neighbor groups, particularly with

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864-485: A range of social cues available to them regarding who will provide adequate care, CDS serves as an additional indicator as to which caregivers will provide developmental support. When adults engage in CDS with infants, they are providing positive emotion and attention, signaling to infants that they are valued. CDS can also serve as a priming tool for infants to notice the faces of their caregivers. Infants are more sensitive to

936-658: A rich and varied diet. It is imperative for them to connect to the environment around them. Their daily protein consists of fish, crayfish, rodents, and lizards. Fish are in abundance, and a small number of pigs are domesticated; however, their dependence on forest foods contributes to their low population density. Other than protein, most of their food comes from trees and plants, especially grain and vegetables. Daily activities, labor, and socialization are complementary between genders: women tend gardens, look after pigs, hunt small game and gather other small protein sources, and process starch and sago . The central theme of Kaluli culture

1008-475: A vocabulary of its own. Some utterances are invented by parents within a particular family unit, or are passed down from parent to parent over generations, while others are quite widely known and used within most families, such as wawa for water, num-num for a meal, ba-ba for bottle, or beddy-bye for bedtime, and are considered standard or traditional words, possibly differing in meaning from place to place. Baby talk, language regardless, usually consists of

1080-426: Is a common way to form a diminutive which is often used as part of baby talk. Many languages have their own unique form of diminutive suffix (see list of diminutives by language for international examples). Still other transformations, but not in all languages, include elongated vowels, such as kitty and kiiiitty , (emphasized /i/ ) meaning the same thing. While this is understood by English-speaking toddlers, it

1152-580: Is a species-specific adaptation. Other researchers contend that it is not universal among the world's cultures, and argue that its role in helping children learn grammar has been overestimated, pointing out that in some societies (such as certain Samoan tribes), adults do not speak to their children at all until the children reach a certain age. Furthermore, even where baby-talk is used, it has many complicated grammatical constructions, and mispronounced or non-standard words. Other evidence suggests that baby talk

1224-469: Is also no clear examples of contrast. Some speakers nasalise words a lot more than others. However, no distinct group of individuals have been identified for consistently using more nasalisation, for either age or geographic group. When a nasalised vowel precedes a [b d g], most speakers pre-nasalise the stop in continuous speech, e.g. /tapo/ ‘all’ is pronounced as [ˡtʰ ɑ̃^mbo], /atep/ ‘two’ as [ãⁿ depʼ] and /wakapi/ ‘angry’ as [wãⁿˡ gabi]. Some speakers maintain

1296-405: Is characterized by a "sing song" pattern of intonation that differentiates it from the more monotone style used with other adults e.g., CDS has higher and wider pitch , slower speech rate and shorter utterances. It can display vowel hyperarticulation (an increase in distance in the formant space of the peripheral vowels e.g., [i], [u], and [a]) and words tend to be shortened and simplified. There

1368-489: Is evidence that the exaggerated pitch modifications are similar to the affectionate speech style employed when people speak to their pets (pet-directed speech). However, the hyperarticulation of vowels appears to be related to the propensity for the infant to learn language, as it is not exaggerated in speech to infants with hearing loss or to pets. CDS is a clear and simplified strategy for communicating to younger children, used by adults and by older children. The vocabulary

1440-447: Is far from universal in terms of style and amount of use. A factor found to influence the way adults communicate with children is the way the culture views children. For example, if they view children as helpless and unable to understand, adults tend to interact with children less than if they believe that children are capable of learning and understanding. Often, cultures lacking a form of CDS make up for it in other ways, such as involving

1512-419: Is held more readily by CDS over normal speech, as with adults. The more expressive CDS is, the more likely infants are to respond to this method of communication by adults. A key visual aspect of CDS is the movement of the lips. One characteristic is the wider opening of the mouth present in those using CDS versus adult-directed speech, particularly in vowels. Research suggests that with the larger opening of

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1584-415: Is limited, speech is slowed with a greater number of pauses, and the sentences are short and grammatically simplified, often repeated. Although CDS features marked auditory characteristics, other factors aid in development of language. Three types of modifications occur to adult-directed speech in the production of CDS: The younger the child, the more exaggerated the adult's CDS is. The attention of infants

1656-404: Is no hard evidence to suggest that they originated anywhere outside of the general territory that they currently occupy. Early trade relations and cultural borrowings appear to have been mainly with peoples from the north and from the west. Over time, the Kaluli moved eastward, away from established settlement areas, moving even more deeply into the forests. Some of this movement may be attributed to

1728-506: Is no likelihood of ambiguity, that NP will probably not be repeated. The Kaluli tense system appears to show properties of both egophoricity and more typical person-marking. Present tense apparently distinguishes first vs non-first subjects, whereas future tense markers follow a more typically egophoric distribution. This suggests that language can include both indexical speaker reference and personal knowledge marking into their verbal morphology, rather than choosing to focus on one path or

1800-620: Is no “Big Man” in the community. There is also not an official system of control; the methods of informal sanction are through the wealthy and elders. Wealth is considered by if one owns a longhouse, food, and amount of trade goods. Crimes are only rarely committed; the usual causes of conflicts among the Kaluli are theft and death. The members that have the most power and political weight are the wealthy members, similar to other highland groups. The Kaluli trade with both other tribes and in their community, which revolves primarily around life-cycle and political activity. Long-standing trade with people in

1872-478: Is not a universal phenomenon: for example Schieffelin & Ochs (1983) describe the Kaluli tribe of Papua New Guinea who do not typically employ CDS. Language acquisition in Kaluli children was not found to be significantly impaired. The extent to which caregivers rely on and use CDS differs based on cultural differences. Mothers in regions that display predominately introverted cultures are less likely to display

1944-487: Is not always understood by people, as some signs in sign language may be difficult to interpret by some people, especially if gestures have different meanings from place to place, so they may use a baby talk-like language to communicate, skipping out small words and possibly using demonstratives instead of pronouns, for example Do not cross the road becoming No cross road . While this kind of simplifications could be helpful for, say, foreign tourists, this type of communication

2016-459: Is not considered to be capable of having specific intentions, whereas after this competence milestone the process of "teaching [the child] how to talk" begins, and thus talk begins to be directed directly at the child. This does not exist in middle-class Anglo cultures, where infants are addressed somewhat like intentioned competent individuals from birth through the use of baby-talk , which saliently does not exist in Kaluli culture. For this reason,

2088-430: Is not provided to the family, they would be in “social limbo.” The quality of hospitality increases on ceremonial occasions, when longhouses host other longhouses. “The social distance maintained between host and guests allows the gift of food to be a public demonstration of food faith in the relationship.” As a formal statement of commitment to a friendship, hosts are not allowed to eat during the occasion; they only present

2160-536: Is not symbolized in the orthography as it is presently used. Verbal morphology in Kaluli is very complicated, and there has been little standardization of rules concerning the writing of these morphological changes. Baby talk Baby talk is a type of speech associated with an older person speaking to a child or infant. It is also called caretaker speech , infant-directed speech ( IDS ), child-directed speech ( CDS ), child-directed language ( CDL ), caregiver register , parentese , or motherese . CDS

2232-467: Is perceived as rude or offensive in some societies, because it may cause the foreigner to feel infantilized. It can also be considered insulting if the foreigner is skilled in the speaker's language. While not considered to be actual parentese, it has aspects which make the two language styles similar. Researchers Bryant and Barrett (2007) have suggested (as have others before them, e.g., Fernald , 1992 ) that CDL exists universally across all cultures and

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2304-426: Is relatively complex. Syntactic patterns specific to this sub-vocabulary in present-day English include periphrastic constructions for tense, aspect, questioning and negation, and phrasal lexemes functioning as complex predicates, all of which occur also in CDS. As noted above, baby talk often involves shortening and simplifying words, with the possible addition of slurred words and nonverbal utterances, and can invoke

2376-465: Is spoken mostly in the present tense because people talk to dogs about what is happening now rather than the past or the future, which is twice as much as with humans. Also, people are 20 times more likely to repeat or rephrase themselves to dogs than they do to humans. A significant difference is that CDL contains many more sentences about specific bits of information, such as "This cup is red," because they are intended to teach children about language and

2448-454: Is the fundamental element of interpersonal relationships. Food is key to making this element work; it is a primary way of relating to children and showing affection. Sharing food is an expected norm. The hospitality of giving food is different from sharing between friends; the type of food they bring to their friends depends on how close they are to them. The Kaluli automatically offer food to relatives visiting from other longhouses; if hospitality

2520-441: Is the representation of revisions of children's ideas about their abilities. The Kalui is an exogamous group, which means they marry outside of their specific community. They are patrilineal clans; each longhouse/community have two or more lineages or clans. Even though they are a patrilineal clan, each claims ties to both the mother's and father's sides. Paternal kin provides the relationship between longhouses across tribes, while

2592-407: Is thick and hides many things from the eyes, but is full of sound." The Kaluli believe in spirits in the forest and animals. The Kaluli do not wake to the rising of the sun but to the screech of a bird. They pay attention to the mournful call of a pigeon which symbolizes a little child calling for its mother. People that are unseen are either a “shadow” or “reflection”; if the shadow dies or is killed

2664-500: Is to understand how people become competent members of their social groups and the role of language in the process. Two significant areas of socialization are the use of communication and socialization through language. The method of acquiring a language is affected by one's role in society. Socialization is an interactive process between knowledgeable members and novices. Kaluli family interactions are very repetitive and predictable in everyday life. The connection between children and elders

2736-422: Is verb-final, as Subject-Object-Verb (SOV). The unmarked word order for bivalent clauses is AOV, but OAV is also possible. Kaluli allows a great deal of deletion and ellipsis in all genres of talk. Utterances may consist of a single verb, or a verb with one or more other sentence constituents. When a person opens a discourse all major NPs (Numeral Phrase) are usually specified, but if one NP does not change, and there

2808-399: Is very similar to CDL and has been referred to as Doggerel . People tend to use sentences of around 11 words when talking to another adult; this is reduced to four words when speaking to a dog. People employ more imperatives or commands to a dog, but ask twice as many questions of the dog as of other humans, even though they do not expect the dog to answer. Recordings show that 90% of pet-talk

2880-539: The Huli in the highlands, which provided salt , tobacco , and aprons from woven net. "The forest provides materials for constructing longhouses and fences...most elaborate items of manufacture are the extravagant costumes for ceremonial occasions." Labor and socialization are cooperative, where the men and women complement each other. The women look after the pigs, take care of the pigs, and hunt small forest game. They are in charge of cooking and starching. Most importantly

2952-444: The Kaluli language has been one of the languages invoked to describe the difficulty of meta-pragmatic-analysis in linguistics—in that many ethnographers, linguists, and anthropologists are biased towards their own culture—and to lobby for a more comparative approach. Politics in the Kaluli society is highly egalitarian, both politically and economically. However, they do not have any formal positions of leadership, for example, there

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3024-512: The Kaluli counterpart does also. Spirits of the dead also live in the unseen world, along with spirits that never took a human body. Reciprocal spirits take place in wild pigs and cassowaries . They do not believe that the dead bring ill will to the living. Kaluli language Kaluli is a language spoken in Papua New Guinea . It is a developing language with 3,100 speakers. Some people refer to this language as Bosavi, however

3096-644: The Sonia to the west and the Huli of the Papuan highlands. First European contact on the plateau occurred in 1935, bringing with it the introduction of new goods to the regional trade network, most significantly, steel axes and knives. World War II brought a temporary stop to Australian government exploration of the plateau, which only began in 1953. At this time, there was more frequent, but still irregular, contacts with Australian administrators and more direct interventions into

3168-409: The ability of infants to bond with their caregivers. Children that learn the fastest are those who receive the most acknowledgement and encouragement of what they say, are given time and attention to speak and share, and who are questioned. Infants are able to apply this to larger words and sentences as they learn to process language. CDS aids infants in bonding to caregivers. Although infants have

3240-418: The child role. Terms of endearment, such as poppet (or, indicatively, baby ), may be used for the same purpose in communication between the partners. Many people speak to their dogs as if they were another human being. These actions are not providing communication with the dog, but social interactions for the speaker, usually in order to solve some problem. The speaking style people use when talking to dogs

3312-564: The child the basic function and structure of language. Studies have found that responding to an infant's babble with meaningless babble aids the infant's development ; while the babble has no logical meaning, the verbal interaction demonstrates to the child the bidirectional nature of speech, and the importance of verbal feedback. Some experts advise that parents should not talk to young children solely in baby talk, but should integrate some normal adult speech as well. The high-pitched sound of CDS gives it special acoustic qualities which may appeal to

3384-493: The children more in everyday activities, though the reverse might also be a valid assessment. With respect to English-speaking parents, it is well-established that Anglo-Saxon or Germanic words tend to predominate in informal speech registers , whereas Latinate vocabulary is usually reserved for more formal uses such as legal and scientific texts. Child-directed speech, an informal speech register, also tends to use Anglo-Saxon vocabulary. The speech of mothers to young children has

3456-560: The clan's identity. “It is used much like a name in friendly socializing; in war, these place names serve other purposes. Enemies on the attack were on unfamiliar turf, with no knowledge, of which ridges and trails might be well-suited for a defender to hide behind in ambush.” Longhouses are used to demonstrate their connection to their land, which is a big part of their culture. The first group of Europeans traveled to Papua New Guinea in 1934, bringing trade goods such as knives, mirrors, beads, and pearl shells. During World War II European contact

3528-408: The development of the given infants. Because the process is interactive, caregivers are able to make significant progress through the use of CDS. Studies have shown that from birth, infants prefer to listen to CDS, which is more effective than regular speech in getting and holding an infant's attention. Some researchers believe that CDS is an important part of the emotional bonding process between

3600-471: The development of vocabulary and language skills. Lower-status groups tend to be behind the development of children in higher-status families. This finding is thought to be due to the amount of time parents spend with the child and the ways they interact; mothers from higher-status groups are found to say more to their children, use more variety, and speak in longer sentences. Shore and others believe that CDS contributes to mental development as it helps teach

3672-414: The environment. Pet-speech contains perhaps half the sentences of this form, as, rather than instructive, its primary purpose is as a social function for humans; whether the dog learns anything does not seem to be a major concern. However, dogs are capable of recognizing specific words and responding accordingly, which means that some information can be transmitted when a human talks to a dog. As well as

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3744-428: The food, sit separately, and watch the guests eat. Beyond ceremonial occasions, two Kaluli can express special affection for each other by sharing a meal of meat, and then calling each other the name of the food they shared. For example, if a pair shared a bandicoot they would call each other “my bandicoot,” thereby showing their close relationship. "All that cannot be seen is a very real part of Kaluli life. The forest

3816-644: The future. As words are repeated through CDS, infants begin to create mental representations of each word. As a result, infants who experience CDS are able to recall words more effectively than infants who do not. Infants can pick up on the vocal cues of CDS and will often pattern their babbling after it. Children of depressed mothers, who do not regularly use CDS, display delayed language development. Even when depressed mothers provide their infants with positive faces, infants do not respond to their attempts at CDS, and in turn do not benefit from this important route for language acquisition. Infants are unable to create

3888-474: The infant. CDS may aid a child in the acquisition and/or comprehension of language-particular rules which are otherwise unpredictable; an example is the reduction or avoidance of pronoun reversal errors. It has been also suggested that motherese is crucial for children to acquire the ability to ask questions. The use of baby talk is not limited to interactions between adults and infants, as it may be used among adults, or by people to animals. In these instances,

3960-476: The link between speech and visual face movements in situations such as these. When fathers who are not depressed are able to provide the stimulation of CDS, infants respond well and are able to compensate from the deficit left by their mothers. This too can inhibit language and speech development. Therefore, this deficit can be especially harmful to infants with depressed mothers and little contact with male caregivers. Socioeconomic status has been found to influence

4032-416: The lips during CDS, infants are better able to grasp the message being conveyed due to the heightened visual cues. Through this interaction, infants are able to determine who positive and encouraging caregivers will be in their development. When infants use CDS as a determinant of acceptable caregivers, their cognitive development seems to thrive because they are being encouraged by adults who are invested in

4104-982: The lives of the plateau peoples. Raiding and cannibalism were outlawed by 1960, and in 1964 missionaries built an airstrip near Kaluli territory to serve two mission stations established nearby. Based on the properties of the present consonant and vowel inventories, Kaluli is a typologically typical language. It features a traditional seven vowel system, with a vowel height and rounding contrast. /ifi/ /i.lito/ [i'fi] ['i.li,do] 'fingernail' 'suitable' /e.la/ /pesejap/ ['e.la] [be,se'jap`] 'womb' 'beat sago' /ε.lεtεgε/ /εmε.lε/ [ε.lεtε'gε] ['ε,mε.lε] 'therefore' 'return' /anaso/ /aka/ ['a,naso] [a'ga] 'old' 'cuscus' /pɔmɔnɔ/ /ɔfɔf/ ['bɔmɔ,nɔ] [ɔ'fɔf] 'intestine' 'wall' /fon/ / o.lo.lo / [fon] ['oɭo,ɭo] 'fur' 'down' /tufε/ /fukis/ [du'fε] [fu'gis] 'ceiling joist' 'grass' Similar to its vowels, Kaluli's consonant inventory follows several common generalizations about consonants in

4176-448: The maternal kin offers relations between individuals to relatives, but only intimately connected to one side of the family. An individual's connection is to whom they feel the closest to (i.e., ones they've grown up with, lived with, or see the most); the closer the connection, the more they share food and gardens. Relationships between villages maintain by ties of marriage with a matrilineal affiliation. The Kaluli prefer to marry others from

4248-449: The nasalisation on the vowel along with the prenasalised stop, whereas other speakers use an oral vowel with the prenasalised stop. If, however, these words are broken into their component syllables, then the pre-nasalisation disappears, and the nasal vowel remains. The Kaluli orthography uses seven vowel letters. The open-mid vowels are represented by ⟨a꞉⟩ and ⟨o꞉⟩ . Kaluli does have tone and nasalization that

4320-403: The north, and recently established in the east, different regions of Papua New Guinea provide different goods. The main trade goods are manufacture tools for gardening, stone adzes , bows, and net bags; the forest provides all other needs or goods needed or created by themselves. From the west came hornbill beaks and strings of dog's teeth, the south brought tree oil. Their main trade partners were

4392-451: The other. The Kaluli data shows much more intriguing variation on egophoricity, the special marking of second-person questions, as well as highlighting parallels between volition-sensitive egophoric marking and impersonal experiencer constructions in person-marking languages. The Kaluli are more closely related to the low land Papuan cultural groups than to those of the nearby highlands, physiological and cultural evidence shows this but there

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4464-409: The outward style of the language may be that of baby talk, but is not considered actual "parentese", as it serves a different linguistic function (see pragmatics ). Baby talk and imitations of it may be used by one non-infant to another as a form of verbal abuse , in which the talk is intended to infantilize the victim. This can occur during bullying , when the aggressor uses baby talk to assert that

4536-519: The parents and their child, and helps the infants learn the language. Researchers at Carnegie Mellon University and the University of Wisconsin found that using basic “baby talk” may support babies in picking up words faster. Infants pay more attention when parents use CDS, which has a slower and more repetitive tone than used in regular conversation. CDS has been observed in languages other than English. Purposes and benefits of CDS include support

4608-632: The people themselves refer to the language as Kaluli. There are four dialects, Ologo, Kaluli, Walulu, and Kugenesi. The differences between the dialects are not clear. Their writing system uses the Latin script . Kaluli belongs to the Trans-New Guinea language family. Kaluli was first analyzed by Murray Rule in 1964 who wrote a preliminary phonological and morphological analysis. A dictionary of Kaluli has been compiled by Schieffelin and Feld (1998). Like most Trans New Guinea languages, Kaluli

4680-498: The pitch and emphasized qualities of this method. Therefore, when caregivers use CDS, they expand the possibility for their infants to observe and process facial expressions. This effect could in part be due to infants associating CDS with positive facial expressions such as smiling, being more likely to respond to CDS if they expect to receive a positive response from their caregiver. CDS may promote processing of word forms, allowing infants to remember words when asked to recall them in

4752-405: The primary explicit method of communicating desires, expression of thought, control and appeal. It is therefore the primary index of cultural competence . This is especially expressed in the socialization , or child-raising process, of infants to adults. For instance, when an infant first uses the words for "mother" and "breast", the behaviors oriented toward that child change: beforehand, a child

4824-425: The raised vocal pitch, pet-speech strongly emphasizes intonations and emotional phrasing. There are diminutives such as walkie for walk and bathie for bath . When addressing a listener not skilled in the speaker's language, people may simplify their spoken language in an attempt to improve understanding. Some use sign language to communicate with others, especially if they have a hearing problem, although this

4896-544: The semen of an elderly member through the initiate's anus. The Kaluli tribe live in a patrilocal village, meaning that the men are the head of the tribe and belong to lineages of patrilineal clans. The Kaluli tribe live in separate communities, which have 15 families and around 60 people, who reside in a longhouse that creates the feeling of community. They build houses, garden, hunt, fish, sing and cook together, and are very close-knit community. Each community makes one longhouse centered, and several smaller homes surrounding it in

4968-449: The victim is weak, cowardly, overemotional, or otherwise inferior. Baby talk may be used as a form of flirtation between sexual or romantic partners. In this instance, the baby talk may be an expression of tender intimacy, and may perhaps form part of affectionate sexual roleplaying in which one partner speaks and behaves childishly, while the other acts motherly or fatherly, responding in "parentese". One or both partners might perform

5040-402: The women are in charge of socializing with the children. The men do all labor activities as a group. The male relationships are based on reciprocity and obligation in order to accomplish demanding tasks, such as hunt large forest game, cutting down trees, clearing plots for the gardens, and building dams and fences. Bambi Schieffelin's ethnography studies the language of socialization as its goal

5112-437: The world’s languages. For example, the consonant chart lists only voiceless obstruents, nasal consonants, and an overall larger inventory that includes a few complex consonants (ex: glottal consonants, alveolar lateral flap, voiced labio-velar approximant). All Kaluli vowels may be nasalised, although nasalisation occurs only on a small percentage of words in the language. Nasalisation does not appear to be predictable, but there

5184-846: Was broken until the 1950s. Between 1950 and 1964 contact was infrequent. During the period of broken connection, a form of measles and influenza struck the area the Kaluli lived, and a lack of natural resistances and access to European technologies led to decreases in the Kaluli population. An ongoing threat regardless of public health programs, infant mortality and influenza epidemics sweeps the lowlands. The Kaluli live in longhouses , about 20 in number, which operate as autonomous communities. Each longhouse houses approximately 15 families, numbering approximately 60 to 90 people per longhouse, that each divide into two or three patrilineal lineages . Many families have begun to live mainly in smaller separate dwellings for two or more extended families, while still maintaining their communal longhouse (circa 1984). They are

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