Textual examples 485
Gi' terro namba-na elmo, elmo badan kaula, otama-na
still want AV.add-IRR knowledge knowledge I main-DEF
sowal elmo agama. Rassa ba-budu-n badan kaula.
matter knowledge religion feel RED-stupid-NOM I
‘I still want to learn more, especially about religion. I feel ignorant.’
PSD: Ya mara ce'-becce' ba'eng ma-dhalem elmo, sowal agama.
yes HORT RED-good you AV.CS-inside knowledge matter religion
‘OK, go ahead. It’s good for you to learn more about religion.’
While this passage includes fewer level-specific words, where they are used, the
princess addresses her father in alos and he responds in kasar. Note also the use
of the alos tenggi kai by the princess as a term of address to her father.
The use of alos, kasar, and tengnga'an in familial relationships is illu-
strated with two passages from Campaka (Imron 1979). In the first, Bu' Randha
(BR) is speaking with her son Campaka (C), who asks for money in order to
meet with friends in town. Campaka addresses his mother using alos and Bu'
Randha replies in kasar.
C: Kaula terro nenggu-wa nyo'on-a obang-nga e-ka-sango-wa.
I want AV.see-IRR AV.request-IRR money-DEF OV-KA-bring-IRR
‘I want to see them and would like you to give me some money.’
BR: Mon pesse sateya sengko' ta' andhi'. Ale'-na jarowa gi'
if money now I not have yngr.sibling- DEF that still
molong monyet e-juwal-a laggu-na ka pasar.
AV.take monkey OV-sell-IRR morning- DEF to market
‘I don’t have any money now. Little Brother took the monkey this
morning to try to sell it in the market.’
Here Campaka uses the alos word obang ‘money’ and his mother uses the kasar
pesse in her response. Note also Campaka’s use of the alos mandhap nyo'on
‘request’ (rather than the biyasa menta) as is appropriate since the person of
lower status is making a request to a person of higher status. When he finds his
brother (A) in the market, the following interchange takes place.
A: Nape Ka'? Bula ma-toron monyet.
what eld.brother I AV.CS-get down monkey
‘What is it, Big Brother? I got rid of the monkey.’