This monograph deals with the grammatical expression of epistemic modalities in standard spoken Tibetan. It describes the system of various types of epistemic verbal endings and epistemic copulas frequently employed in the spoken language, as well as those that occur less frequently. These verbal endings are analyzed from the semantic, syntactic and pragmatic viewpoints, and illustrated by examples.

This volume explores phenomena which come under the heading of epistemic modalities and evidentiality in more or less well-known languages (Germanic, Romance, Balto-Slavic, Hungarian, Tibetan, Lakandon and Yucatec Maya, Arwak-Chibchan Kogi and Ika). It reveals cross-linguistic variations in the structuring of these vast fields of enquiry and clearly demonstrates the relevance and interplay of multiple factors involved in the analysis of these two conceptual domains. Although the contributions present diverging descriptive traditions, they are nonetheless within the broad domain of functional-typological linguistics and give access to distinct yet comparable approaches. They all converge around a number of key issues: modal verbs; the relationship between epistemic modality and evidentiality; the relationship of modal notions with some tense and aspect notions; the notions of (inter)subjectivity, commitment and (dis)engagement; the prosodic variation of modal adverbs, the diachronic connections between negation and evidential markers, the connection with mirativity. The volume is of interest to linguists and advanced graduate students working in general and theoretical linguistics, semantics, pragmatics, cognition, and typology.

In A Grammar of Purik Tibetan, Marius Zemp offers a comprehensive description of the phonologically archaic Tibetan variety spoken in Kargil, the capital of a region called Purik, situated in the state of Jammu & Kashmir, India. This book contains the most thorough and insightful description of the verbal system of a Tibetic language yet written and will be particularly relevant for scholars studying evidentiality. It also includes highly valuable discussions of a syntactically and pragmatically well-defined class of ideophones which Zemp calls “dramatizers” and of prosody – topics which are too often neglected in language descriptions. Finally, this book goes beyond what others have done in that Purik data are used to elucidate our understanding of Classical Tibetan and its origins.

What do we mean when we say things like 'If only we knew what he was up to!' Clearly this is more than just a message, or a question to our addressee. We are expressing simultaneously that we don't know, and also that we wish to know. Several modes of encoding contribute to such modalities of expression: word order, subordinating subjunctions, sentences that are subordinated but nevertheless occur autonomously, and attitudinal discourse adverbs which, far beyond lexical adverbials of modality, allow the speaker and the listener to presuppose full agreement, partial agreement under presupposed conditions, or negotiation of common ground. This state of the art survey proposes a new model of modality, drawing on data from a variety of Germanic and Slavic languages to find out what is cross-linguistically universal about modality, and to argue that it is a constitutive part of human cognition.

Egophoricity refers to the grammaticalised encoding of personal knowledge or involvement of a conscious self in a represented event or situation. Most typically, a marker that is egophoric is found with first person subjects in declarative sentences and with second person subjects in interrogative sentences. This person sensitivity reflects the fact that speakers generally know most about their own affairs, while in questions this epistemic authority typically shifts to the addressee. First described for Tibeto-Burman languages, egophoric-like patterns have now been documented in a number of other regions around the world, including languages of Western China, the Andean region of South America, the Caucasus, Papua New Guinea, and elsewhere. This book is a first attempt to place detailed descriptions of this understudied grammatical category side by side and to add to the cross-linguistic picture of how ideas of self and other are encoded and projected in language. The diverse but conceptually related egophoric phenomena described in its chapters provide fascinating case studies for how structural patterns in morphosyntax are forged under intersubjective, interactional pressures as we link elements of our speech to our speech situation.

Foreigners often say that English language is "easy." A language like Spanish is challenging in its variety of verb endings (the verb speak is conjugated hablo, hablas, hablamos), and gender for nouns, whereas English is more straight forward (I speak, you speak, we speak). But linguists generally swat down claims that certain languages are "easier" than others, since it is assumed all languages are complex to the same degree. For example, they will point to English's use of the word "do" -- Do you know French? This usage is counter-intuitive and difficult for non-native speakers. Linguist John McWhorter agrees that all languages are complex, but questions whether or not they are all equally complex. The topic of complexity has become a hot issue in recent years, particularly in creole studies, historical linguistics, and language contact. As McWhorter describes, when languages came into contact over the years (when French speakers ruled the English for a few centuries, or the vikings invaded England), a large number of speakers are forced to learn a new language quickly, and this came up with a simplified version, a pidgin. When this ultimately turns into a "real" language, a creole, the result is still simpler and less complex than a "non-interrupted" language that has been around for a long time. McWhorter makes the case that this kind of simplification happens in degrees, and criticizes linguists who are reluctant to say that, for example, English is simply simpler than Spanish for socio-historical reasons. He analyzes how various languages that seem simple but are not creoles, actually are simpler than they would be if they had not been broken down by large numbers of adult learners. In addition to English, he looks at Mandarin Chinese, Persian, Malay, and some Arabic varieties. His work will interest not just experts in creole studies and historical linguistics, but the wider community interested in language complexity.

"A Grammar of Tshangla" is the first major linguistic description of Tshangla, a Tibeto-Burman language spoken in Bhutan, northeast India, and southwest China. Written from a functional-typological perspective, it contains a wealth of illustrative examples both from elicited data and from spontaneously generated texts. It is a truly comprehensive description, including sections on phonology, lexicon, morphophonemics, morphosyntactic structure, clause-concatenating constructions, as well as discourse-pragmatic features. The volume will be of interest to language students, and to linguists and ethnographic scholars seeking to understand the Bhutanese and South Asian linguistic situation. The large amount of raw language data presented here make this "Grammar of Tshangla" an indispensable tool for students of Tibeto-Burman comparative linguistics and morphosyntactic theory in general.

This edited volume brings together work on the evidential systems of Tibetan languages. This includes diachronic research, synchronic description of systems in individual Tibetan varieties and papers addressing broader theoretical or typological questions. Evidentiality in Tibetan languages interacts with other features of modality, interactional context and speaker knowledge states in ways that provide important perspectives for typologists and our general understanding of evidential systems. This book provides the first sustained attempt to capture this complexity and diversity from both a synchronic and diachronic perspective.

Dumi Rai is a Kiranti language spoken in Khotan district in the Everest zone of eastern Nepal. The Dumi speaking area is limited to five pancayats all abutting the Rava and Tap rivers near their confluence and upriver therefrom. The Dumi are now a minority in the area to which they are indigenous (constituting roughly a quarter of the population in Khotan district); retention is low and surviving speakers of Dumi are scarce. The material in this volume likely will comprise what is saved of the language for posterity. Annotation copyright by Book News, Inc., Portland, OR

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