Organised Phonology Data

Transcription

1 Organised Phonology Data Kwanga Language [WSM] Dreikikir East Sepik Province Sepik Ramu Phylum; Middle Sepik Stock; Nukuma Family Population census: (1981) Major villages: Abigu, Tau, Kubiwat, Bongos, Apeku, Apos, Daina, Yubanakor Linguistic work done by: SIL Data checked by: Takashi Manabe (September 1992) Phonemic and Orthographic Inventory b b ts d e h i dz k k l m m a b,mb bw,mbw ch d,nd e f fw g,ng gw,ngw h i j,nj k kw l m mw A B Bw Ch D E F Fw G Gw H I J K Kw L M Mw n o p p r s t u w j n o p pw r s t u w y N O P Pw R S T U W Y Consonants Bilab LabDen Dental Alveo Postalv Retro Palatal Velar Uvular Pharyn Glottal Plosive p t k Nasal m n Trill Tap/Flap r Fricative s h Lateral Fricative Approx Lateral Approx Ejective Stop Implos /w/ voiced labial-velar approximant /p / labialized bilabial plosive l j /m / labialized bilabial nasal / / labialized bilabial fricative /k / labialized velar plosive / b / / b / labialized prenasalized bilabial plosive prenasalized bilabial plosive

2 Kwanga OPD Printed: August 26, 2004 Page 2 / d/ prenasalized alveolar plosive / / prenasalized velar plosive /ts/ alveolar affricate / ts / prenasalized alveolar affricate / / labialized prenasalized velar plosive p pandu 'tree spec.' tapa 'hand' dz jili 'backside' hanja 'to quit' p apwe 'bird' n nai 'yam' gini 'stick' b ba 'branch' tamba 'toward' b bwa 'to talk' ambwe 'to be sufficient' m me 'tree' hima 'man' m mwe 'true' humwe 'wife' fugwe 'to bark' himafo 'a certain man' fwele 'some' - w wau 'to gather' sawe 'to say' r ra 'to work' niri 'sky' s se 'to bite' asa 'dog' l laka 'big' nili 'night' k kukwe 'meat' aka 'house' k kwini 'to grow thick' akwa 'I take off the skin' gaina 'to dissappear' hanga 'to fly' gwe 'to break' agwa 'to pull out' t tele 'these' ata 'voice' - ra'i 'to take away' ts chele 'children' hacha 'a spirit' d dachina 'to extend' handa 'to be giving' h hugwe 'clay pot' ahaa 'this' j ya 'money' anaye 'to hit each other'

3 Kwanga OPD Printed: August 26, 2004 Page 3 Vowels i e u o i inji 'fasten' nipi 'ripe' ki 'grass' e eti 'to stand' seke 'leg' me 'tree' asama 'year' tapa 'hand' apa 'now' u uku 'water' numbo 'road' nunu 'we' o okwe 'sore' owongo 'mosquito' lopo 'banana' iu iu 'to go' litiu 'to sit down' eu eripeu 'to rejoice' saweu 'to talk' i aika 'shadow' ahirahai 'food' u auyapwe 'bird type' kotowau 'bird type' oi holoiki 'four days after tomorrow' namoi 'whose' ou yokou 'to wash' takutou 'to cut' ui wuichi 'to blow up' nui 'our' uu raruu 'to enter' tuu 'to bake' ei ei 'yes' atei 'grandparent' /ei/ / i/ /oi/ /ui/ /iu/ /eu/ / u/ /ou/ /uu/ Suprasegmentals (tone, stress, length) Syllable Patterns V a 'food' u.ku 'water' VV au 'hot' ai.ka 'shadow' CV si 'ant' lo.po 'banana' kwo.'o.we 'you put' su.cha 'pandanus' CVV tei 'bed' lau.ha 'iron wood' ru.wai.che 'sister's child' a.hi.ra.hai 'food'

4 Kwanga OPD Printed: August 26, 2004 Page 4 Conventions: Phonological Glottal plosive is not interpreted as an ordinary phoneme but as a signal which indicates morpheme boundaries. Voiceless plosives are in free variation with voiced plosives in all positions. In word initial position prenasalization is neutralized and only non-prenasalized plosives occur. /i/ is pronounced [ ] following velar consonants, [i ] or [ ] elsewhere. Conventions: Orthographic Prenasalized consonants / b d dz / are written < b d j g > word initially, and < mb nd nj ng > elsewhere. Glottal stop is written < ' >. Transcription of a recorded passage / i dzele b nui tei him tij n b e d ro. wu d d uni hume o tini j t kuto k ele tiki k ele ti t kutoni wur /ini j eini j si w tiki. w tiki einisisini j d wo d w ni nik o woni di ini o m e su k m e di ini o tij s i s ini om esik o tij s ini om esik ini m e ti j toro m e toroni tij m e tij wosi wosiw ni h r isiw ni ete d d ni j nipi nipiw ni hume o h kosini t pik sini j w ni kipe n h ete wow ni j s we h / tij kipe n h do b n / no kunu ku/a h n o h n sini o hume to b j sini d w ni ko pe him i ini heiw ni o kupu ete j nipi nipisuw ni wunu sini w / w ni kipe n h tij k p ti w ni o h b. ete wow ni kupu o kupu o nipiw ni h r isiw ni y d wosiw ni him him sir ni o tij nipi u d fu d r ir ini ko ko kisisiw ni p tij tu b mij o wosiw ni p tij nu/ d o k ele t kutoni r /ini sin b e n po nunu p tij n b e wor o p tij ti nunu mij o nu ni j nu/ d u. o sutori o to./ <Injelemba nui atei hima tiya nambwe andaro. Wundandafuni hume fo tini ya takuto kwele tiki. Kwele ti takutoni wura'ini ya eini ya si wa tiki. Wa tiki einisisini ya da. Wondawani nika fo woni dingini o famwe sukwa. Famwe dingini o tiya sai-saini omwesika. O tiya saini omwesika ini mwe ti ya toro. Mwe toroni tiya mwe tiya wosi. Wosiwani haraisiwani ete da-dani ya nipi. Nipiwani hume fo hakosini tapikasini ya a. Awani kipe naha ete wowani ya sawe, aha'a tiya kipe naha andomba ani'ano. Kunu ku'a hinga. O hinga nasini o hume tomba ya a. Asini dawani ko pe hima i-ini heiwani o kupu ete ya nipi. Nipisiwani wunungwasini wa'awani kipe naha. Tiyakapa tri awani o hingambwa. Ete wowani kupu fo kupu fo nipiwani haraisiwani ya da. Wosiwani hima hima sirani o tiya nipi funda funda rai-raiuni ko ko kisisiwani apa tiya tumbwa miyafo. Wosiwani apa tiya nu'anda. O kwele takutoni ra'ini sinambwe napo nunu apa tiya nambwe. Woro apa tiya ti nunu miyafo nungwani ya nu'andau. O sutori o to. > 'Long time ago our ancestors did not eat coconuts. One day they killed a woman and cut her head off and took it to the hole to bury it. After they buried the head, some months passed and a young sprout came up from it. This sprout grew and grew and it became a coconut tree. This coconut tree became very big. As it became very big, it bore ripe fruits. Looking at these fruits, a woman picked a fruit off the branch and ate. And it was so good that she said to herself, 'Oh! This is good. I will eat all by myself. Other people may not eat.' Saying this, she alone ate this coconut for awhile. But some villagers came to look at this coconut tree and found there were some fruits which were ripe. They also ate and found out that these fruits are delicious. They tried the young fruits and they were good, too. So they waited until all the fruits became ripe. Then all village people came and each picked up a ripe coconut fruit and took it back to his village. This is how our ancestors found coconut. And now there are many coconut trees. If our ancestors had not cut off the head and buried it, there would be any coconut trees around us. However, we now have many coconut trees. That's all.' Bibliography Manabe, Takashi 'A study of illocutionary force expressed through verbal suffixes and modal particles in Kwanga.' In Syntax and semantics in Papua New Guinea Languages, edited by Karl J. Franklin, pp

5 Kwanga OPD Printed: August 26, 2004 Page Manuscripts. SIL, Ukarumpa.