{"id":1313,"date":"2018-12-17T21:00:00","date_gmt":"2018-12-18T02:00:00","guid":{"rendered":"https:\/\/blogs.ethnos360.org\/susie-l\/?p=1313"},"modified":"2026-08-02T19:41:36","modified_gmt":"2026-08-03T00:41:36","slug":"discourse-analysis-an-example","status":"publish","type":"post","link":"https:\/\/blogs.ethnos360.org\/susie-l\/2018\/12\/17\/discourse-analysis-an-example\/","title":{"rendered":"Discourse Analysis &#8211; an example"},"content":{"rendered":"<p>As I&#8217;m working on my take-home final exam for my Discourse Analysis class, I thought I should take a break and give you a glimpse into what we&#8217;re learning. One thing we talk about in Discourse Analysis is Participant Reference. In regular-people terms, it means, &#8220;How do you introduce new characters into your story, keep track of all the ones you&#8217;ve got, and signal that they leave when they do?&#8221;<br \/>\nHere&#8217;s an example. In the next sentence, can you tell me who did what?<br \/>\nJim said that even though he threw him the ball, he never ran and touched the tree.<br \/>\nIf Jim is talking about a game he was playing with his friend Bob, who threw the ball to whom? And who didn&#8217;t touch the tree? Jim or Bob? The person who threw the ball or the person to whom it was thrown?<br \/>\nEven though all the words in the sentence are easy, it&#8217;s hard to know what actually went on. That&#8217;s why, in English, we&#8217;d often say something more like the following sentence.<br \/>\nJim said that even though he threw Bob the ball, Bob never ran and touched the tree.<br \/>\nAhh, that makes more sense, and now you know exactly how it happened.<br \/>\nBut different languages can make it clear in different ways. In Jula, for example, this can be all sorted out by two different pronouns that both mean &#8220;he\/she.&#8221; The normal pronoun for this is &#8220;a,&#8221; but there&#8217;s another special one that also means &#8220;he\/she.&#8221; &#8220;Ale.&#8221;<br \/>\n&#8220;A&#8221; and &#8220;ale&#8221; have different uses outside of speech, but if you&#8217;re talking about what someone said using indirect speech (that means it looks like the English example above where it&#8217;s saying what Jim said, though there are no quotation marks and it&#8217;s not Jim&#8217;s exact words), &#8220;ale&#8221; refers to the person speaking and &#8220;a&#8221; refers to the other person\/people.<br \/>\nThat means that if the sentence above meant, &#8220;Jim said that even though Jim threw the ball to Bob, Bob never ran and touched the tree,&#8221; in Jula it would be said, &#8220;Jim said that even though ALE threw the ball to A, A, never ran and touched the tree.&#8221; And they can get away with only using the equivalent of &#8220;he,&#8221; because it&#8217;s clear based on the two different &#8220;he&#8221;s that you use.<br \/>\nHere&#8217;s another example in a Jula story that we&#8217;ve been looking at the last couple of months. &#8220;God said that A should go take ALE&#8217;s people out of Egypt.&#8221; In English we&#8217;d say, &#8220;God said that he should take His people out of Egypt.&#8221; If you know the story you know that God is talking to Moses, and you&#8217;d know which HE is used in which place (even though in Jula the &#8220;he&#8221; referring to God wouldn&#8217;t have a capital letter), but now you can understand, too, how Jula uses those two pronouns to get the same point across.<br \/>\nWasn&#8217;t God creative when He created the languages? And our job as linguists is to figure out what God did and then use that to communicate. Isn&#8217;t it great?<\/p>\n<p><!--Posted by Email--><\/p>\n","protected":false},"excerpt":{"rendered":"<p>As I&#8217;m working on my take-home final exam for my Discourse Analysis class, I thought I should take a break and give you a glimpse into what we&#8217;re learning. One thing we talk about in Discourse Analysis is Participant Reference. In regular-people terms, it means, &#8220;How do you introduce new characters into your story, keep [&hellip;]<\/p>\n","protected":false},"author":945,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_genesis_hide_title":false,"_genesis_hide_breadcrumbs":false,"_genesis_hide_singular_image":false,"_genesis_hide_footer_widgets":false,"_genesis_custom_body_class":"","_genesis_custom_post_class":"","_genesis_layout":"","footnotes":""},"categories":[1],"tags":[448],"class_list":["post-1313","post","type-post","status-publish","format-standard","category-uncategorized","tag-ethnos360","entry"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/posts\/1313","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/users\/945"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/comments?post=1313"}],"version-history":[{"count":0,"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/posts\/1313\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/media?parent=1313"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/categories?post=1313"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/tags?post=1313"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}