Journal articles on the topic 'Lexical cartography'

Abstract Lexical knowledge sources are indispensable for research, education and general information. The transition of the reference works to the digital world has been a gradual one. This paper discusses the basic principles and structure of knowledge presentation, as well as user access and knowledge acquisition with specific consideration of contributions in German. The ideal reference works of the future should be interactive, optimally adapted to the user, reliable, current and quotable.

We introduce distance entropy as a measure of homogeneity in the distribution of path lengths between a given node and its neighbours in a complex network. Distance entropy defines a new centrality measure whose properties are investigated for a variety of synthetic network models. By coupling distance entropy information with closeness centrality, we introduce a network cartography which allows one to reduce the degeneracy of ranking based on closeness alone. We apply this methodology to the empirical multiplex lexical network encoding the linguistic relationships known to English speaking toddlers. We show that the distance entropy cartography better predicts how children learn words compared to closeness centrality. Our results highlight the importance of distance entropy for gaining insights from distance patterns in complex networks.

Abstract Huang (2015) characterizes “Modern Chinese as a language of high analyticity at multiple levels” and demonstrates “a ranking of relative analyticity among the three dialects: Cantonese > Mandarin > TSM”. This paper argues that Teochew (cháoshànhuà, 潮汕話), another variety of Min, different from TSM, shows more synthetic performances than Mandarin. Chomsky’s “productivity” criterion (1970) helps distinguish lexical operations from syntactic ones. In this spirit, this paper will illustrate its arguments from two perspectives -- lexical and syntactic operations. When it comes to lexical operations, analyses on both the semantic changes within the same categories and the categorial shifts will be made. Besides, syntactic discussions on emphatic inflection, bare classifier phrases, verb-object order and other variants of V-movements in Teochew will also be demonstrated. All analyses will be put under the theoretical framework of generative grammar with the help of a cartography approach. For analyses at the lexical layer, this paper adopts Si’s 司富珍 (2012, 2017a, 2017b, 2018) XW structure, trying to capture the synthesis performances of the Teochew lexicon. As for syntactic operations, the split-CP hypothesis of Rizzi (1997, 2001, 2004) and Rizzi and Bocci (2015), the CL-to-D hypothesis of Simpson (2005), the light verb approach of Chomsky (1995) and the split-light verb hypothesis of Si 司富珍 (2018) will be used as references. Through comparative studies with Mandarin, Cantonese and other languages like English, this paper will conclude that Teochew is a dialect with higher synthesis compared with Mandarin.

We report a comprehensive cartography of selective responses to visual letters and words in the human ventral occipito-temporal cortex (VOTC) with direct neural recordings, clarifying key aspects of the neural basis of reading. Intracerebral recordings were performed in a large group of patients (n = 37) presented with visual words inserted periodically in rapid sequences of pseudofonts, nonwords, or pseudowords, enabling classification of responses at three levels of word processing: letter, prelexical, and lexical. While letter-selective responses are found in much of the VOTC, with a higher proportion in left posterior regions, prelexical/lexical responses are confined to the middle and anterior sections of the left fusiform gyrus. This region overlaps with and extends more anteriorly than the visual word form area typically identified with functional magnetic resonance imaging. In this region, prelexical responses provide evidence for populations of neurons sensitive to the statistical regularity of letter combinations independently of lexical responses to familiar words. Despite extensive sampling in anterior ventral temporal regions, there is no hierarchical organization between prelexical and lexical responses in the left fusiform gyrus. Overall, distinct word processing levels depend on neural populations that are spatially intermingled rather than organized according to a strict postero-anterior hierarchy in the left VOTC.

This paper explored thematic parallelism in Kamila five of Shamsies novels i.e. Salt and Saffron, Cartography, Broken Verses, Burnt Shadows, and Home Fire. The paper identify here conflicts, depressions, identity fluctuations and a relentless machination of transformations by the powerful and resisting quarters of the region. The repetitive rule of military in Pakistan, the negative fallouts of engagement in Afghanistans resistance against the Soviets, the alienation of Muhajirs, the national and international catastrophe of 9/11 emerge as the strings that reflect the dilemma of the nomadism of modern times. The tyranny of destructive forces is amply reflected in the parallel desolation of places, characters and cultures. Karachi in its violence is parallel to Tokyo and New York. These parallels sublimate each other in conveying the poignancy of uprootedness and loss of identity. The lexical and syntactic parallels identifiable through corpus tools helped in identifying such parallels.

The paper refers to the lexical meaning of the term "road map", which initially had a geographical and cartographic meaning, as a result of the calculated translation of the economic term roadmap into Russian, gained popularity in the administrative activities of institutions. The comparative research conducted in Russian and English is supported by large-scale sociological probing, the results of which prove the inappropriate use of this term in the professional and everyday life of the Russian-speaking population.

The paper is devoted to the status of dialects of the settlements in Nadvirna district, Ivano-Frankivsk region, which required a through studying of the works of well-known dialectologists of the boundaries of pokutskyi, naddnistrianskyi, hutsulskyi, boikivskyi dialects. The paper contains the analysis of the linguistic maps of AUL (Atlas of the Ukrainian language), made by S. Bevzenko, О. Horbach, Ya. Zakrevska, F. Zhylko, Ya. Yanіv, Т. Yastremska; it also includes descriptive works of the researchers of sub-dialects of a south-west dialect where dialects of settlements of Nadvirna distirct, Ivano-Frankivsk region were represented. The material, cartographed by precursors, has proved that dialects of Nadvirna area are not similar at all language levels. It was stated that researchers chose various networks of dialects which did not allow them to draw demarcation lines between hutsulskyi, naddnistrianskyi, pokutskyi and boikivskyi dialects. In descriptive works about these dialects a starting point in defining boundaries is Nadvirna, part of Nadvirna district (except for the settlements in the north), part of Nadvirna area to the north of Yaremche and others. The attention has been paid to the fact that a demarcation line can stretch for tens and hundreds of kilometers. The assumption has been made that a greater part of Nadvirna area will have a status of transitional dialects. Some own maps of lexical-semantic phenomena, which helped separate groups of dialects – a northern group, a south-eastern group, were analyzed. It has been stated that a larger number of cartographic data will enable to elaborate the boundaries of dialects which contact, to determine transitional dialects, to identify zones and groups of dialects on Naddniprianshchyna area.

Abstract The notion of mirativity as a grammatical category separate from evidentiality is controversial, but a certain amount of cross-linguistic evidence speaks for its validity. The aim of this study is to investigate this notion in contemporary and earlier Japanese, which is shown to have mirative constructions: (i) no miratives, (ii) koto miratives, and (iii) lexical miratives. The particles no and koto are polyfunctional, and they have recently gained a mirative function. Lexical miratives are uttered by the younger generation. These findings raise a diachronic issue regarding the emergence of the three mirative constructions. Adopting Cruschina’s (2011) cartographic approach to discourse-related phenomena and the notion of “emotional vocative” offered by Yamada (1936), we argue that what binds the three constructions together is the involvement of the IFocP (Information Focus Phrase) and that their emergences are all explained by grammaticalization paths starting from nominals.

Abstract This paper provides a classification of modal verbs of possibility and necessity in Late Archaic and Early Middle Chinese based on an analysis of their scopal features with respect to negation. It shows that circumstantial readings and deontic readings are interpreted in two different syntactic positions which can be determined by the scope of negation following the cartographic approach proposed in Tsai (2008, 2015) and the proposal of Cormack and Smith (2002) of a Polarity Head, which constitutes a syntactic divide of the domain of necessity modals from the domain of circumstantial modals. Our analysis of the scope of negation demonstrates that the deontic interpretation of possibility modals requires their upward movement from the lexical to the functional domain as part of the grammaticalization process from pre-modal lexical verbs to modal auxiliaries of different functions in Modern Mandarin. In Early Middle Chinese, negated modal verbs of possibility start to replace the synthetic modal negators of Archaic Chinese as part of the general process of analyticization of Chinese. We also show that the only true necessity modals in Late Archaic Chinese belong to the category of circumstantial modals due to their scopal features when they are negated.

This paper offers a comprehensive discussion of the cardinal numeral system of Italian Sign Language. At the lexical level, we present the different formational strategies used to generate cardinal numerals and we provide evidence that in the younger generations of signers, the signonehas lost the function of indefinite determiner and is now used as a cardinal only. At the syntactic level, we show that the attested variation in the ordering between the cardinal and the noun is in part due to definiteness and contrastive focus. We account for this variation within the cartographic approach to syntax. Finally, we offer a principled explanation for the reason why cardinals inside Measure Phrases are not subject to word order variation, but always precede the measure noun.

The article is devoted to the lexical and semantic analysis of Chuvash hydronyms. The purpose of the study is to classify the names of water bodies by lexical and semantic groups, to identify the main principles of the nomination of hydro-names. The article deals with the names of rivers and streams, lakes and ponds, swamps and swampy places, the names of springs and wells. The main material for the analysis was collected by the author during field research, data from the toponymic file of the Scientific Archive of the CSUH and various cartographic sources, maps of land stored in rural administrations of the Chuvash Republic were used. The main methods are descriptive, comparative, typological, and statistical ones. The results of the study showed that according to the lexical and semantic classification, Chuvash hydronyms are divided into two groups: 1) hydronyms that reflect the physical and geographical properties of water bodies and their environment; 2) hydronyms that have arisen as a result of practical human activity. Most of the names of water bodies are based on a specific feature of the geographical realities themselves. Their Chuvash language can be grouped into the following subgroups: 1) names containing a significant feature of the object; 2) names indicating the ground, soil; 3) names related to the plant world; 4) names associated with the animal world; 5) names indicating the location of the water body; 6) names expressed by numerical indicators; 7) figurative and metaphorical names. Hydronyms that have arisen as a result of the practical activity of a person are divided into the following subgroups: 1) hydronyms related to the life and economic life of the population; 2) hydronyms whose meanings are related to the social life and spiritual culture of the population; 3) hydronyms derived from anthroponyms; 4) hydronyms derived from ethnonyms; 5) hydronyms derived from toponyms. It is concluded that as a result of lexical and semantic analysis, it is possible to establish the principles of the nomination of hydronymes, to identify the physical and geographical characteristics of the area, to obtain new information about the material and spiritual culture of the Chuvash people.

Cebuano, Filipino, and Isamal are classified as Austronesian languages that are spoken in the Philippines. This paper deals with the comparative ergative and accusative structures of the aforementioned languages with focus on the syntactic relations and processes. The varieties of these languages are the ones used in Samal Island, Davao, Philippines. Aimed at the structural configurations, the verb phrase (VP) and the tense phrase (TP) are analytically scrutinized as the cartographic projections of the lexical information encoded in the argument structures and the thematic structures of the verbs. With the employment of the Minimalist Program in the analysis, the computation includes the movement, checking of features, and assignment of theta roles within the structures of the three languages. Findings include the (1) similarity of structural relations and processes in the VP and the TP of the three languages, (2) movement of the verb from the VP to the TP, and (3) merger of the verb complements occur in the VP that ensures the local assignment of theta roles and the checking of cases.

Spanish components in the toponymy of the state of Jamaica are semiotic markers of the Spanish culture in this region that are presented in peculiar cartographic forms of the Spanish language. The variety of forms of geographical names under study indicates the clash of civilizations, points to heterogeneity of language contacts and multitude of lexical resources of the local toponymic system. The article presents the results of an integrated linguistic analysis with the aim to describe Jamaican Spanish toponymic units and examine their current functioning with consideration of language contacts with English and other languages. Over 300 place names of the region were identified and analyzed at the micro- and macrotoponymic levels. Using the method of thorough sampling, the units with a Spanish component, amounting to a fourth of all the studied toponyms, were identified, their structure and etymology were described. Hypotheses about the origin of some Hispanic geographical names of the region are put forward and verified. Numerous examples of Hispanic place names reflect the historical processes that influenced the birth of toponymic nominations in this multinational region from the times of Columbus to the present day. The structural and chronological criteria were taken into consideration while developing a classification of Hispanic place names of Jamaica.

AbstractThis paper discusses a series of morpho-syntactic properties of Romance languages that have the functional projection vP as its locus, showing a continuum that goes from strongly configurational Romance languages to partially configurational Romance languages. It is argued that v-related phenomena like Differential Object Marking (DOM), participial agreement, oblique clitics, auxiliary selection, and others align in a systematic way when it comes to inflectional properties that involve Case-agreement properties. In order to account for the facts, I argue for a micro-parametric approach whereby v can be associated with an additional projection subject to variation (cf. D’Alessandro, Merging Probes. A typology of person splits and person-driven differential object marking. Ms., University of Leiden, 2012; Microvariation and syntactic theory. What dialects tell us about language. Invited talk given at the workshop The Syntactic Variation of Catalan and Spanish Dialects, Universitat Autònoma de Barcelona, Barcelona, June 26–28, 2013; Ordóñez, Cartography of postverbal subjects in Spanish and Catalan. In Sergio Baauw, Frank AC Drijkoningen & Manuela Pinto (eds.), Romance languages and linguistic theory 2005: Selected papers from ‘Going Romance’, Utrecht, 8–10 December 2005, 259–280. Amsterdam: John Benjamins, 2007). I label such projection “X,” arguing that its feature content and position varies across Romance. More generally, the present paper aims at contributing to our understanding of parametric variation of closely related languages by exploiting the intuition, embodied in the so-called Borer-Chomsky Conjecture, that linguistic variation resides in the functional inventory of the lexicon.

The paper deals with the names of geographical objects of Wrangel Island motivated by zoology vocabulary. These lexical units may refer to various species and groups of animals, characteristic features of their appearance and behavior, or include notions and terms of material culture related to hunting, animal breeding, and nature conservation. The study builds on specialized toponymic guides, memoirs and essays, cartographic materials, as well as materials of an interview with the deputy director for environmental protection of the Wrangel Island State Nature Reserve, G. Fedorov. An analysis of the selected material allows us to trace several phases of the island’s development over the rather short (about 150 years) history of its exploration, captured in toponymy as a major element of spiritual culture. Interestingly enough, a relatively large number (19%) of toponyms are motivated by zoology vocabulary, which is explained by the importance of the animal world for Wrangel Island. Moreover, the choice of specific vocabulary from this sphere is associated with the nature of human activity on the island. The island history falls into three periods, each having specific source vocabulary for place naming: 1) discovery and initial inspection of the territory; 2) hunting and fishing development; 3) reserve foundation and environmental activities. The distributional prevalence of motivating tokens speaks not only of the time the name was created or of the nominator’s occupation but also points to the objective features of the island’s animal world and the diversity of its fauna. The analysis of the presented data leads to conclude that toponymy serves both as an illustration and as a direct source of unique historical information related to specific parts of the studied area.

‘Skypeography: investigating and mapping the public mind space of urbaness’ is an overview of the public space of Skype. This article discusses how mediation by screens is creating new urban concepts across an emerging new spatial geography and its new sociologies and cartographies. It begins by tracing an overview from perceptions of ‘city’ to experiences of ‘urbaness’ and explores the role of screens in creating a mobile state of being and a conceptualization of urban public space as transient and paradoxical mind space. The paper argues that an appropriate urban lexicon or cartographic recording is yet to be developed in relation to the public space of screens. In an increasingly visualized world, art practice has a significant role to play in exploring and mapping urban transience, movement, rhythm and paradox that forms a state of ‘urbaness’. This article explores the concept of ‘Skypeography’ through the methods and aesthetics of artistic screen research practice undertaken in the fluid space of the SkypeLab research project. Key to the research is the project to identify 100 Questions emerging out of the practice of SkypeLab. Through its experimental approach in digital space, SkypeLab poses and exposes questions arising out of the practice, about urban space itself. Through both answers and questions, SkypeLab and its ‘Skypeography’ method contribute valuable knowledge towards an understanding of new conceptual territory within a profoundly changing urbanscape.

AbstractThe aim of this contribution is to discuss three possible theoretical interpretations of grammaticalised structures in present-day Italo-Romance varieties. In particular, we discuss and analyse three diachronic case studies in relation to the generative view of grammaticalisation. The first case-study revolves around the expression of future tense and modality. This is discussed in the light of the assumption according to which grammaticalised elements result from merging elements in higher positions than their original merge positions within the lexical domain, giving rise to the upward directionality of the grammaticalisation process within the clause (Roberts, Ian G. and Anna Roussou, 2003, Syntactic change: A minimalist approach to grammaticalization. Cambridge: Cambridge University Press). The second case study challenges this view, by discussing irrealis complementisers as a case of a downward pathway of grammaticalization at the CP level. For our third case study, namely the development of (discontinuous) demonstrative structures from Latin to Romance, the rich Italo-Romance empirical evidence is analysed through the lens of a parametric account (Longobardi, Giuseppe, Cristina Guardiano, Giuseppina Silvestri, Alessio Boattini, and Andrea Ceolin, 2013, Toward a syntactic phylogeny of modern Indo-European languages, Journal of Historical Linguistics 3(1), 122-152), in order to capture the role of the relevant semantic and syntactic features within the fine-grained architecture of the DP. It will be observed that the diachronic development of some functional categories in (Italo-)Romance results from cyclic pathways of grammaticalisation, as the same category might cyclically change from more synthetic to more analytic, and vice-versa. Moreover, it will also be shown how the two theoretical approaches adopted, i.e. the cartographic model (adopted in Roberts, Ian G. and Anna Roussou, 2003. Syntactic change: A minimalist approach to grammaticalization, Cambridge: Cambridge University Press), and the parametric accounts (Longobardi, Giuseppe, Cristina Guardiano, Giuseppina Silvestri, Alessio Boattini and Andrea Ceolin, 2013, Toward a syntactic phylogeny of modern Indo-European languages, Journal of Historical Linguistics 3(1), 122-152), are able to provide a principled explanation of the structural correlates of grammaticalisation at the sentential, clausal and nominal level of investigation.

The paper deals with the analysis of the toponyms of the historical Klaipėda region (Ger. Memelland), the northern part of former East Prussia. Research material comes from historical and cartographic sources of various periods. The accessibility of these sources enables marked expansion of the data that was used by the initiators of this theme in the middle of the twentieth century. A fairly small seaside territory (2,735 ha in the mainland), in which the concept of the regional park is directly related to the protection of cultural heritage, was selected for research. Methods of diachronic and comparative linguistics, as well as of geolinguistics, are combined with analysis of historical and genealogical data. Special attention is paid to the traces of fifteenth-to-eighteenth-century migration from Courland in the onomastics in the Klaipėda region. The problem of regional lexical identification, investigation of the chronology of the documentation of names, and the search for specific linguistic features addressed in the paper allow raising the hypotheses of the origin and the interaction of languages. The actualisation of historical and obsolete names for the needs of the Baltic, historical, and cultural studies is approached as an important issue. In the sixteenth century, the northern part of Prussia was a zone of intensive contacts of the Baltic languages. The personal names recorded here at that time point to undisputed links between the dialects of Courland and north-western Lithuanians. Now it is difficult to say which part of the toponyms has reached us from the old Curonians and which toponyms immigrated from Courland – not only due to the hypothetical nature of the reconstructed system of close languages, but also because analysis is made complicated by varying orthography in German characters. In the seventeenth century and later, the expansion of Latvian onomastics in the Klaipėda region decreased, but even then, there would appear names the etymology of which is more transparent in Latvian and not Lithuanian. The influence of Curonian and neo-Curonian (the Kursenieku language) is stronger in the seaside territories of fishermen and in the locations where fishermen became assimilated in the farmers’ community. However, the names of the villages situated at some distance from the sea are more frequently related to Lithuanian anthroponyms. In the northern part of the Klaipėda region, German toponyms were rare exceptions even during the period of intensive germanization. Although in the early twentieth century, the origin of the official oikonyms used in the Lithuanian and German environment often differed, the absolute majority of German oikonyms are of Baltic origin. Lituanization of the names of villages was a natural result of the residents’ assimilation process. In the process of the reconstruction of historical toponyms, it is possible to form a reserve list of names, part of which could be brought back for ‘the second life’ by giving these names to streets, parts of the regional park, hotels, and other objects.

ABSTRACT In this interview Luigi Rizzi discusses the ‘heuristic capacity’ of cartography and the functional lexicon, reinforcing important empirical issues for syntactic theory. Among the issues addressed by Rizzi are the tension between invariance and variation, the relations between cartographic representations and phase theory, the parametrization, the structural backbone and recursion, the criterial approach and freezing and the “future” of Cartography.

The aim of this paper is twofold: first, we intend to contribute to the debate on the identification of the features to which syntactic locality expressed in terms of the featural Relativized Minimality/fRM principle appears to be sensitive (Rizzi 2004; Friedmann, Belletti & Rizzi 2009); second, we aim at providing a better characterization of the distributional and interpretive properties of the process of a-marking in the Topic position of the Italian left periphery identified by syntactic cartography, in relation to (in)animacy (Belletti & Manetti 2018). To these aims, we examined the role of animacy in a production experiment eliciting left dislocated topics with 5-year-old children. To the extent that a-marking is related to a kind of affectedness of object topics (Belletti 2018a), we examined whether an inanimate left dislocated object could constitute a felicitous a-Topic. Furthermore, the question whether complexity effects are modulated in the computation of fRM in an animacy mismatch condition (between an inanimate left dislocated object and an intervening (animate) lexical subject) is also addressed within the context of ClLDs. Our results show that, in the tested animacy mismatch condition, children seldom a-marked the pre-posed object. Instead, they appeared to creatively explore other solutions to overcome the production of the hard intervention structure, mainly using null subjects. As children are not ready to compute the intervention configuration with a lexical preverbal subject, but could not naturally adjust it through a-marking of the inanimate topic, they ended up opting for different types of productions in which intervention was eliminated. If the animacy feature seems to be implicated in the process of a-marking to some extent, it is not a feature to which the fRM principle is sensitive in building the object A’-dependency in ClLD: we conclude, in line with previous work, that animacy is not among the features implicated in triggering syntactic movement (in Italian).

This article analyzes the first volume of the Slovenski lingvistični atlas (Slovenian Linguistic Atlas (SLA), 2011). In addition to its very positive evaluation of the teamwork of Slovenian dialectologists, it highlights in particular the systematic approach to the selection and cartographic presentation of material. As a result, the differentiation of Slovenian dialects is presented on the atlas maps in all of its systemic complexity. In examining the scholarly value of the work, it must be emphasized that it presents a panorama of Slovenian dialects in the full richness of their lexical diversity. This new and fresh material is the main achievement of the atlas.

Abstract This paper proposes a minimalist analysis of locative prepositions in Central Catalan, from a comparative perspective. Specifically, I claim that certain semantic and syntactic properties that are usually considered part of the field of the extended projection of PPs in cartographic approaches (categories like Place, Degree, K, and AxPart, for example) are in fact properties of the DP in the complement of a preposition. This claim takes the view that adpositions are a functional projection that relates two DPs, the Figure and the Ground, and not a lexical head that projects a functional domain on its own, as Ns, Vs or As (cf. den Dikken 2010; Koopman 2000). The final part of the paper proposes a model to account for the variation that locative prepositions exhibit across Romance languages following the Conjecture of Borer (1984) (known as the Borer-Chomsky Conjecture since Baker 2008). More precisely, I propose a model in which microparametric differences among Romance simple locative prepositions depend on the particular composition of features in p.

Wandering the aisles of my local Woolworths in April this year, I noticed a large number of chocolate bilbies replacing chocolate rabbits. In these harsh economic times it seems that even the Easter bunny is in danger of losing his Easter job. While the changing shape of Easter chocolate may seem to be a harmless affair, the expulsion of the rabbit from Easter celebrations has a darker side. In this paper I look at the campaign to replace the Easter bunny with the Easter bilby, and the implications this mediated conservation move has for living rabbits in the Australian ecosystem. Essential to this discussion is the premise that studies of ecology must take into account the impact of media and culture on environmental issues. Of particular interest is the role of narrative, and the way the stories we tell about rabbits determine how they are treated in real life. While I recognise that the Australian bilby’s struggle for survival is a tale which should be told, I also argue that the vilification of the European-Australian rabbit is part of the native/invasive dualism which has ceased to be helpful, and has instead become a motivator of unproductive violence. In place of this simplified dichotomous narrative, I propose an ethic of "ecological remembrance" to combat the totalising eradication of the European rabbit from the Australian environment and culture. The Bilby vs the Bunny: A Case Study in "Media Selection" Easter Bunny says, ‘Bilby, I want you to have my job.You know about sharing and taking care.I think Australia should have an Easter Bilby.We rabbits have become too greedy and careless.Rabbits must learn from bilbies and other bush creatures’. The lines above are taken from Ali Garnett and Kaye Kessing’s children’s story, Easter Bilby, co-published by the Australian Anti-Rabbit Research Foundation as part of the campaign to replace the Easter bunny with the eco-politically correct Easter bilby. The first chocolate bilbies were made in 1982, but the concept really took off when major chocolate retailer Darrell Lea became involved in 2002. Since this time Haigh’s chocolate, Cadbury, and Pink Lady have also released delicious cocoa natives for consumption, and both Darrell Lea and Haigh’s use their profits to support bilby assistance programs, creating the “pleasant Easter sensation” that “eating a chocolate bilby is helping save the real thing” (Phillips). The Easter bilby campaign is a highly mediated approach to conservation which demonstrates the new biological principle Phil Bagust has recognised as “media selection.” Bagust observes that in our “hybridised global society” it is impossible to separate “the world of genetic selection from the world of human symbolic and material diversity as if they exist in different universes” (8). The Australian rabbit thrives in “natural selection,” having adapted to the Australian environment so successfully it threatens native species and the economic productivity of farmers. But the rabbit loses out in “cultural selection” where it is vilified in the media for its role in environmental degradation. The campaign to conserve the bilby depends, in a large part, on the rabbit’s failures in “media selection”. On Good Friday 2012 Sky News Australia quoted Mike Drinkwater of Wild Life Sydney’s support of the Easter bilby campaign: Look, the reason that we want to highlight the bilby as an iconic Easter animal is, number one, rabbits are a pest in Australia. Secondly, the bilby has these lovely endearing rabbit-like qualities. And thirdly, the bilby is a beautiful, iconic, native animal that is struggling. It is endangered so it’s important that we do all we can to support that. Drinkwater’s appeal to the bilby’s “endearing rabbit-like qualities” demonstrates that it is not the Australian rabbit’s individual embodiment which detracts from its charisma in Australian society. In this paper I will argue that the stories we tell about the European-Australian rabbit’s alienation from Indigenous country diminish the species cultural appeal. These stories are told with passionate conviction to save and protect native flora and fauna, but, too often, this promotion of the native relies on the devaluation of non-native life, to the point where individual rabbits are no longer morally considerable. Such a hierarchical approach to conservation is not only ethically problematic, but can also be ineffective because the native/invasive approach to ecology is overly simplistic. A History of Rabbit Stories In the Easter Bilby children’s book the illustrated rabbit offers to make itself disappear from the “Easter job.” The reason for this act of self-destruction is a despairing recognition of its “greedy and careless” nature, and at the same time, its selfless offer to be replaced by the ecologically conscious Bilby. In this sacrificial gesture is the implicit offering of all rabbit life for the salvation of native ecosystems and animal life. This plot line slots into a much larger series of stories we have been telling about the Australian environment. Libby Robin has observed that settler Australians have always had a love-hate relationship with the native flora and fauna of the continent (6), either devaluing native plants, animals, and ecosystems, or launching into an “overcompensating patriotic strut about the Australian biota” (Robin 9). The colonising dynamic of early Australian society was built on the devaluation of animals such as the bilby. This was reflected in the introduction of feral animals by “acclimatisation societies” and the privileging of “pets” such as cats and dogs over native animals (Plumwood). Alfred Crosby has made the persuasive argument that the invasion of Australia, and other “neo-European” countries, was, necessarily, more-than-human. In his work, Ecological Imperialism, Crosby charts the historical partnership between human European colonisers in Indigenous lands and the “grunting, lowing, neighing, crowing, chirping, snarling, buzzing, self-replicating and world-altering avalanche” (194) of introduced life that they brought with them. In response to this “guilt by association” Australians have reversed the values in the dichotomous colonial dynamic to devalue the introduced and so “empower” the colonised native. In this new “anti-colonial” story, rabbits signify a wound of colonisation which has spread across and infected indigenous country. J. M. Arthur’s (130) analysis of language in relation to colonisation highlights some of the important lexical characteristics in the rabbit stories we now tell. He observes that the rabbits’ impact on the county is described using a vocabulary of contamination: “It is a ‘menace’, a ‘problem’, an ‘infestation’, a ‘nuisance’, a ‘plague’” (170). This narrative of disease encourages a redemptive violence against living rabbits to “cure” the rabbit problem in order to atone for human mistakes in a colonial past. Redemptive Violence in Action Rabbits in Australia have been subject to a wide range of eradication measures over the past century including shooting, the destruction of burrows, poisoning, ferreting, trapping, and the well-known rabbit proof fence in Western Australia. Particularly noteworthy in this slaughter has been the introduction of biological control measures with the release of the savage and painful disease Myxomatosis in late December 1950, followed by the release of the Calicivirus (Rabbit Haemorrhage Disease, or RHD) in 1996. As recently as March 2012 the New South Wales Department of Primary Industries announced a 1.5 million dollar program called “RHD Boost” which is attempting to develop a more effective biological control agent for rabbits who have become immune to the Calicivirus. In this perverse narrative, disease becomes a cure for the rabbit’s contamination of Australian environments. Calicivirus is highly infectious, spreads rapidly, and kills rabbits en masse. Following the release of Calicivirus in 1995 it killed 10 million rabbits in eight weeks (Ponsonby Veterinary Centre). While Calicivirus appears to be more humane than the earlier biological control, Myxomatosis, there are indications that it causes rabbits pain and stress. Victims are described as becoming very quiet, refusing to eat, straining for breath, losing coordination, becoming feverish, and excreting bloody nasal discharge (Heishman, 2011). Post-mortem dissection generally reveals a “pale and mottled liver, many small streaks or blotches on the lungs and an enlarged spleen... small thrombi or blood clots” (Coman 173). Public criticism of the cruel methods involved in killing rabbits is often assuaged with appeals to the greater good of the ecosystem. The Anti-Rabbit research foundation state on their Website, Rabbit-Free Australia, that: though killing rabbits may sound inhumane, wild rabbits are affecting the survival of native Australian plants and animals. It is our responsibility to control them. We brought the European rabbit here in the first place — they are an invasive pest. This assumption of personal and communal responsibility for the rabbit “problem” has a fundamental blind-spot. Arthur (130) observes that the progress of rabbits across the continent is often described as though they form a coordinated army: The rabbit extends its ‘dominion’, ‘dispossesses’ the indigenous bilby, causes sheep runs to be ‘abandoned’ and country ‘forfeited’, leaving the land in ‘ecological tatters’. While this language of battle pervades rabbit stories, humans rarely refer to themselves as invaders into Aboriginal lands. Arthur notes that, by taking responsibility for the rabbit’s introduction and eradication, the coloniser assumes an indigenous status as they defend the country against the exotic invader (134). The apprehension of moral responsibility can, in this sense, be understood as the assumption of settler indigeneity. This does not negate the fact that assuming human responsibility for the native environment can be an act of genuine care. In a country scarred by a history of ecocide, movements like the Easter Bilby campaign seek to rectify the negligent mistakes of the past. The problem is that reactive responses to the colonial devaluation of native life can be unproductive because they preserve the basic structure of the native/invasive dichotomy by simplistically reversing its values, and fail to respond to more complex ecological contexts and requirements (Plumwood). This is also socially problematic because the native/invasive divide of nonhuman life overlays more complex human politics of colonisation in Australia. The Native/Invasive Dualism The bilby is currently listed as an “endangered” species in Queensland and as “vulnerable” nationally. Bilbies once inhabited 70% of the Australian landscape, but now inhabit less than 15% of the country (Save the Bilby Fund). This dramatic reduction in bilby numbers has multiple causes, but the European rabbit has played a significant role in threatening the bilby species by competing for burrows and food. Other threats come from the predation of introduced species, such as feral cats and foxes, and the impact of farmed introduced species, such as sheep and cattle, which also destroy bilby habitats. Because the rabbit directly competes with the bilby for food and shelter in the Australian environment, the bilby can be classed as the underdog native, appealing to that larger Australian story about “the fair go”. It seems that the Easter bilby campaign is intended to level out the threat posed by the highly successful and adaptive rabbit through promoting the bilby in the “cultural selection” stakes. This involves encouraging bilby-love, while actively discouraging love and care for the introduced rabbits which threaten the bilby’s survival. On the Rabbit Free Australia Website, the campaign rationale to replace the Easter bunny with the Easter bilby claims that: Very young children are indoctrinated with the concept that bunnies are nice soft fluffy creatures whereas in reality they are Australia’s greatest environmental feral pest and cause enormous damage to the arid zone. In this statement the lived corporeal presence of individual rabbits is denied as the “soft, fluffy” body disappears behind the environmentally problematic species’ behaviour. The assertion that children are “indoctrinated” to find rabbits love-able, and that this conflicts with the “reality” of the rabbit as environmentally destructive, denies the complexity of the living animal and the multiple possible responses to it. That children find rabbits “fluffy” is not the result of pro-rabbit propaganda, but because rabbits are fluffy! That Rabbit Free Australia could construe this to be some kind of elaborate falsehood demonstrates the disappearance of the individual rabbit in the native/invasive tale of colonisation. Rabbit-Free Australia seeks to eradicate the animal not only from Australian ecosystems, but from the hearts and minds of children who are told to replace the rabbit with the more fitting native bilby. There is no acceptance here of the rabbit as a complex animal that evokes ambivalent responses, being both worthy of moral consideration, care and love, and also an introduced and environmentally destructive species. The native/invasive dualism is a subject of sustained critique in environmental philosophy because it depends on a disjunctive temporal division drawn at the point of European settlement—1788. Environmental philosopher Thom van Dooren points out that the divide between animals who belong and animals who should be eradicated is “fundamentally premised on the reification of a specific historical moment that ignores the changing and dynamic nature of ecologies” (11). Mark Davis et al. explain that the practical value of the native/invasive dichotomy in conservation programs is seriously diminished and in some cases is becoming counterproductive (153). They note that “classifying biota according to their adherence to cultural standards of belonging, citizenship, fair play and morality does not advance our understanding of ecology” (153). Instead, they promote a more inclusive approach to conservation which accepts non-native species as part of Australia’s “new nature” (Low). Recent research into wildlife conservation indicates a striking lack of evidence for the case that pest control protects native diversity (see Bergstromn et al., Davis et al., Ewel & Putz, Reddiex & Forsyth). The problematic justification of “killing for conservation” becomes untenable when conservation outcomes are fundamentally uncertain. The mass slaughter which rabbits have been subjected to in Australia has been enacted with the goal of fostering life. This pursuit of creation through destruction, of re-birth through violent death, enacts a disturbing twist where death comes to signal the presence of life. This means, perversely, that a rabbit’s dead body becomes a valuable sign of environmental health. Conservation researchers Ben Reddiex and David M. Forsyth observe that this leads to a situation where environmental managers are “more interested in estimating how many pests they killed rather than the status of biodiversity they claimed to be able to protect” (715). What Other Stories Can We Tell about the Rabbit? With an ecological narrative that is failing, producing damage and death instead of fostering love and life, we are left with the question—what other stories can we tell about the place of the European rabbit in the Australian environment? How can the meaning ecologies of media and culture work in harmony with an ecological consciousness that promotes compassion for nonhuman life? Ignoring the native/invasive distinction entirely is deeply problematic because it registers the ecological history of Australia as continuity, and fails to acknowledge the colonising impact of European settlement on the environment. At the same time, continually reinforcing that divide through pro-invasive or pro-native stories drastically simplifies complex and interconnected ecological systems. Instead of the unproductive native/invasive dualism, ecologists and philosophers alike are suggesting “reconciliatory” approaches to the inhabitants of our shared environments which emphasise ecology as relational rather than classificatory. Evolutionary ecologist Scott P. Carroll uses the term “conciliation biology” as an alternative to invasion biology which focuses on the eradication of invasive species. “Conciliation biology recognises that many non-native species are permanent, that outcomes of native-nonnative interactions will vary depending on the scale of assessment and the values assigned to the biotic system, and that many non-native species will perform positive functions in one or more contexts” (186). This hospitable approach aligns with what Michael Rosensweig has termed “reconciliation ecology”—the modification and diversification of anthropogenic habitats to harbour a wider variety of species (201). Professor of Ecology and Evolutionary Biology Mark Bekoff encourages a “compassionate conservation” which avoids the “numbers game” of species thinking where certain taxonomies are valued above others and promotes approaches which “respect all life; treat individuals with respect and dignity; and tread lightly when stepping into the lives of animals”(24). In a similar vein environmental philosopher Deborah Bird Rose offers the term “Eco-reconciliation”, to describe a mode of “living generously with others, singing up relationships so that we all flourish” (Wild Dog 59). It may be that the rabbit cannot live in harmony with the bilby, and in this situation I am unsure of what a conciliation approach to ecology might look like in terms of managing both of these competing species. But I am sure what it should not look like if we are to promote approaches to ecology and conservation which avoid the simplistic dualism of native/invasive. The devaluation of rabbit life to the point of moral inconsiderability is fundamentally unethical. By classifying certain lives as “inappropriate,” and therefore expendable, the process of rabbit slaughter is simply too easy. The idea that the rabbit should disappear is disturbing in its abstract approach to these living, sentient creatures who share with us both place and history. A dynamic understanding of ecology dissipates the notion of a whole or static “nature.” This means that there can be no simple or comprehensive directives for how humans should interact with their environments. One of the most insidious aspects of the native/invasive divide is the way it makes violent death appear inevitable, as though rabbits must be culled. This obscures the many complex and contingent choices which determine the fate of nonhuman life. Understanding the dynamism of ecology requires an acceptance that nature does not provide simple prescriptive responses to problems, and instead “people are forced to choose the kind of environment they want” (189) and then take actions to engender it. This involves difficult decisions, one of which is culling to maintain rabbit numbers and facilitate environmental resilience. Living within a world of “discordant harmonies”, as Daniel Botkin evocatively describes it, environmental decisions are necessarily complex. The entanglement of ecological systems demands that we reject simplistic dualisms which offer illusory absolution from the consequences of the difficult choices humans make about life, ecologies, and how to manage them. Ecological Remembrance The vision of a rabbit-free Australia is unrealistic. As organisation like the Anti-Rabbit Research Foundation pursue this future ideal, they eradicate rabbits from the present, and seek to remove them from the past by replacing them culturally with the more suitable bilby. Culled rabbits lie rotting en masse in fields, food for no one, and even their cultural impact in human society is sought to be annihilated and replaced with more appropriate native creatures. The rabbits’ deaths do not turn back to life in transformative and regenerative processes that are ecological and cultural, but rather that death becomes “an event with no future” (Rose, Wild Dog 25). This is true oblivion, as the rabbit is entirely removed from the world. In this paper I have made a case for the importance of stories in ecology. I have argued that the kinds of stories we tell about rabbits determines how we treat them, and so have positioned stories as an essential part of an ecological system which takes “cultural selection” seriously. In keeping with this emphasis on story I offer to the conciliation push in ecological thinking the term “ecological remembrance” to capture an ethic of sharing time while sharing space. This spatio-temporal hospitality is focused on maintaining heterogeneous memories and histories of all beings who have impacted on the environment. In Deborah Bird Rose’s terms this is a “recuperative work” which commits to direct dialogical engagement with the past that is embedded in the present (Wild Country 23). In this sense it is a form of recuperation that promotes temporal and ecological continuity. Eco-remembrance aligns with dynamic understandings of ecology because it is counter-linear. Instead of approaching the past as a static idyll, preserved and archived, ecological remembrance celebrates the past as an ongoing, affective presence which is lived and performed. Ecological remembrance, applied to the European rabbit in Australia, would involve rejecting attempts to extricate the rabbit from Australian environments and cultures. It would seek acceptance of the rabbit as part of Australia’s “new nature” (Low), and aim for recognition of the rabbit’s impact on human society as part of dynamic multi-species ecologies. In this sense ecological remembrance of the rabbit directly opposes the goal of the Foundation for Rabbit Free Australia to eradicate the European rabbit from Australian environment and culture. On the Rabbit Free Australia website, the section on biological controls states that “the point is not how many rabbits are killed, but how many are left behind”. The implication is that the millions upon millions of rabbit lives extinguished have vanished from the earth, and need not be remembered or considered. However, as Deborah Rose argues, “all deaths matter” (Wild Dog 21) and “no death is a mere death” (Wild Dog 22). Every single rabbit is an individual being with its own unique life. To deny this is tantamount to claiming that each rabbit that dies from shooting or poisoning is the same rabbit dying again and again. Rose has written that “death makes claims upon all of us” (Wild Dog 19). These are claims of ethics and compassion, a claim that “we look into the eyes of the dying and not flinch, that we reach out to hold and to help” (Wild Dog 20). This claim is a duty of remembrance, a duty to “bear witness” (Wiesel 160) to life and death. The Nobel Peace Prize winning author, Elie Wiesel, argued that memory is a reconciliatory force that creates bonds as mass annihilation seeks to destroy them. Memory ensures that no life becomes truly life-less as it wrests the victims of mass slaughter from “oblivion” and allows the dead to “vanquish death” (21). In a continent inhabited by dead rabbits—a community of the dead—remembering these lost individuals and their lost lives is an important task for making sure that no death is a mere death. An ethic of ecological remembrance follows this recuperative aim. References Arthur, Jay M. The Default Country: A Lexical Cartography of Twentieth-Century Australia. Sydney: UNSW Press, 2003. Bagust, Phil. “Cuddly Koalas, Beautiful Brumbies, Exotic Olives: Fighting for Media Selection in the Attention Economy.” “Imaging Natures”: University of Tasmania Conference Proceedings (2004). 25 April 2012 ‹www.utas.edu.au/arts/imaging/bagust.pdf› Bekoff, Marc. “First Do No Harm.” New Scientist (28 August 2010): 24 – 25. Bergstrom, Dana M., Arko Lucieer, Kate Kiefer, Jane Wasley, Lee Belbin, Tore K. Pederson, and Steven L. Chown. “Indirect Effects of Invasive Species Removal Devastate World Heritage Island.” Journal of Applied Ecology 46 (2009): 73– 81. Botkin, Daniel. B. Discordant Harmonies: A New Ecology for the Twenty-first Century. New York & Oxford: Oxford University Press, 1990. Carroll, Scott. P. “Conciliation Biology: The Eco-Evolutionary Management of Permanently Invaded Biotic Systems.” Evolutionary Applications 4.2 (2011): 184 – 99. Coman, Brian. Tooth and Nail: The Story of the Rabbit in Australia. Melbourne: The Text Publishing Company, 1999. Crosby, Alfred W. Ecological Imperialism: The Biological Expansion of Europe, 900 – 1900. Second Edition. Cambridge: Cambridge University Press, 2004. Davis, Mark., Matthew Chew, Richard Hobbs, Ariel Lugo, John Ewel, Geerat Vermeij, James Brown, Michael Rosenzweig, Mark Gardener, Scott Carroll, Ken Thompson, Steward Pickett, Juliet Stromberg, Peter Del Tredici, Katharine Suding, Joan Ehrenfield, J. Philip Grime, Joseph Mascaro and John Briggs. “Don’t Judge Species on their Origins.” Nature 474 (2011): 152 – 54. Ewel, John J. and Francis E. Putz. “A Place for Alien Species in Ecosystem Restoration.” Frontiers in Ecology and the Environment 2.7 (2004): 354-60. Forsyth, David M. and Ben Reddiex. “Control of Pest Mammals for Biodiversity Protection in Australia.” Wildlife Research 33 (2006): 711–17. Garnett, Ali, and Kaye Kessing. Easter Bilby. Department of Environment and Heritage: Kaye Kessing Productions, 2006. Heishman, Darice. “VHD Factsheet.” House Rabbit Network (2011). 15 June 2012 ‹http://www.rabbitnetwork.org/articles/vhd.shtml› Low, Tim. New Nature: Winners and Losers in Wild Australia. Melbourne: Penguin, 2002. Phillips, Sara. “How Eating Easter Chocolate Can Save Endangered Animals.” ABC Environment (1 April 2010). 15 June 2011 ‹http://www.abc.net.au/environment/articles/2010/04/01/2862039.htm› Plumwood, Val. “Decolonising Australian Gardens: Gardening and the Ethics of Place.” Australian Humanities Review 36 (2005). 15 June 2012 ‹http://www.australianhumanitiesreview.org/archive/Issue-July-2005/09Plumwood.html› Ponsonby Veterinary Centre. “Rabbit Viral Hemorrhagic Disease (VHD).” Small Pets. 26 May 2012 ‹http://www.petvet.co.nz/small_pets.cfm?content_id=85› Robin, Libby. How a Continent Created a Nation. Sydney: UNSW Press, 2007. Rose, Deborah Bird. Reports From a Wild Country: Ethics for Decolonisation. Sydney: University of New South Wales Press, 2004. ——-. Wild Dog Dreaming: Love and Extinction. Charlottesville and London: University of Virginia Press, 2011. Rosenzweig, Michael. L. “Reconciliation Ecology and the Future of Species Diversity.” Oryx 37.2 (2003): 194 – 205. Save the Bilby Fund. “Bilby Fact Sheet.” Easterbilby.com.au (2003). 26 May 2012 ‹http://www.easterbilby.com.au/Project_material/factsheet.asp› Van Dooren, Thom. “Invasive Species in Penguin Worlds: An Ethical Taxonomy of Killing for Conservation.” Conservation and Society 9.4 (2011): 286 – 98. Wiesel, Elie. From the Kingdom of Memory. New York: Summit Books, 1990.

IntroductionFor many, north is an abstract point on a compass, an arrow that tells you which way to hold up a map. Though scientifically defined according to the magnetic north pole, and/or the earth’s axis of rotation, these facts are not necessarily discernible to the average person. Perhaps for this reason, the Oxford English Dictionary begins with reference to the far more mundane and accessible sun and features of the human body, in defining north as; “in the direction of the part of the horizon on the left-hand side of a person facing the rising sun” (OED Online). Indeed, many of the words for ‘north’ around the world are etymologically linked to the left hand side (for example Cornish clēth ‘north, left’). We shall see later that even in English, many speakers conceptualise ‘north’ in an egocentric way. Other languages define ‘north’ in opposition to an orthogonal east-west axis defined by the sun’s rising and setting points (see, e.g., the extensive survey of Brown).Etymology aside, however, studies such as Brown’s presume a set of four cardinal directions which are available as primordial ontological categories which may (or may not) be labelled by the languages of the world. If we accept this premise, the fact that a word is translated as ‘north’ is sufficient to understand the direction it describes. There is good reason to reject this premise, however. We present data from three languages among which there is considerable variance in how the words translated as ‘north’ are typically used and understood. These languages are Kuuk Thaayorre (an Australian Aboriginal language spoken on Cape York Peninsula), Marshallese (an Oceanic language spoken in the Republic of the Marshall Islands), and Dhivehi (an Indo-Aryan language spoken in the Maldives). Lastly, we consider the results of an experiment that show Australian English speakers tend to interpret the word north according to the orientation of their own bodies and the objects they manipulate, rather than as a cardinal direction as such.‘North’ in Kuuk ThaayorreKuuk Thaayorre is a Pama-Nyungan language spoken on the west coast of Australia’s Cape York Peninsula in the community of Pormpuraaw. The Kuuk Thaayorre words equivalent to north, south, east and west (hereafter, ‘directionals’) are both complex and frequently used. They are complex in the sense that they combine with prefixes and suffixes to form dozens of words which indicate not only the direction involved, but also the degree of distance, whether there is motion from, towards, to a fixed point, or within a bounded area in that location, proximity to the local river, and more. The ubiquity of these words is illustrated by the fact that the most common greeting formula involves one person asking nhunt wanthan pal yan? ‘where are you going’ and the other responding, for example, ngay yuurriparrop yan ‘I’m going a long way southwards towards the river’, or ngay iilungkarruw yan ‘I’m coming from the northwest’. Directional terms are strewn liberally throughout Kuuk Thaayorre speech. They are employed in the description of both large-scale and small-scale spaces, whether giving directions to a far-off town, asking another person to ‘move a little to the north’, or identifying the person ‘to the east’ of another in a photograph. Likewise, directional gestures are highly frequent, sometimes augmenting the information given in the speech stream, sometimes used in the absence of spoken directions, and other times redundantly duplicating the information given by a directional word.The forms and meanings of directional words are described in detail in Gaby (Gaby 344–52). At the core of this system are six directional roots referring to the north and south banks of the nearby Edward River as well as two intersecting axes. One of these axes is equivalent to the east—west axis familiar to English speakers, and is defined by the apparent diurnal trajectory of the sun. (At a latitude of 14 degrees 54 minutes south, the Kuuk Thaayorre homeland sees little variation in the location of sunrise and sunset through the year.) While the poles of the second axis are translated by the English terms north and south, from a Western perspective this axis is skewed such that Kuuk Thaayorre -ungkarr ‘~north’ lies approximately 35 degrees west of magnetic north. Rather than being defined by magnetic or polar north, this axis aligns with the local coastline. This is true even when the terms are used at inland locations where there is no visual access to the water or parallel sand ridges. How Kuuk Thaayorre speakers apply this system to environments further removed from this particular stretch of coast—especially in the presence of a differently-oriented coast—remains a topic for future research.‘North’ in MarshalleseMarshallese is the language of the people of the Marshall Islands, an expansive archipelago consisting of 22 inhabited atolls and three inhabited non-atoll islands located in the Northern Pacific. The Marshallese have a long history as master navigators, a skill necessary to keep strong links between far-flung and disparate islands (Lewis; Genz).Figure 1: The location of the Marshall IslandsAs with other Pacific languages (e.g. Palmer; Ross; François), Marshallese deploys a complex system of geocentric references. Cardinal directions are historically derived from the Pacific trade winds, reflecting the importance of these winds for navigation and wayfinding. The etymologies of the Marshallese directions are shown in Table 1 below. The terms given in this table are in the Ralik dialect, spoken in the western Marshall Islands. The terms used in the Ratak (eastern) dialect are related, but slightly different in form. See Schlossberg for more detailed discussion. Etymologies originally sourced from Bender et al. and Ross.Table 1: Marshallese cardinal direction words with etymological source semantics EastWestNorthSouthNoun formrearrilik iōn̄ rōkEtymology‘calm shore (of islet)’‘rough shore (of islet)’‘windy season’; ‘season of northerly winds’‘dry season’; ‘season of southerly winds’Verb modifier formtatonin̄a rōn̄aEtymology‘up(wind)’‘down(wind)’‘windy season’; ‘season of northerly winds’‘dry season’; ‘season of southerly winds’As with many other Oceanic languages, Marshallese has three domains of spatial language use: the local domain, the inshore-maritime domain and the navigational domain. Cardinal directions are the sole strategy employed in the navigational domain, which occurs when sailing on the open ocean. In the inshore-maritime domain, which applies when sailing on the ocean or lagoon in sight of land, a land-sea axis is used (The question of whether, in fact, these directions form axes as such is considered further below). Similarly, when walking around an island, a calm side-rough side (of island) axis is employed. In both situations, either the cardinal north-south axis or east-west axis is used to form a secondary cross-axis to the topography-based axis. The cardinal axis parallel to the calm-rough or land-sea axis is rarely used. When the island is not oriented perfectly perpendicular to one of the cardinal axes, the cardinal axes rotate such that they are perpendicular to the primary axis. This can result in the orientation of iōn̄ ‘north’ being quite skewed away from ‘true’ north. An example of how the cardinal and topographic axes prototypically work is exemplified in Figure 2, which shows Jabor, an islet in Jaluit Atoll in the south-west Marshalls.Figure 2: The geocentric directional system of Jabor, Jaluit AtollWhile cartographic cardinal directions comprise two perpendicular axes, this is not the case for many Marshallese. The clearest evidence for this is the directional system of Kili Island, a small non-atoll island approximately 50km west of Jaluit Atoll. The directional system of Kili is similar to that of Jabor, with one notable exception; the iōn̄-rōk ‘north-south’ and rear-rilik ‘east-west’ axes are not perpendicular but rather parallel (Figure 3) The rear-rilik axis takes precedence and the iōn̄-rōk axis is rarely used, showing the primacy of the east-west axis on Kili. This is a clear indication that the Western abstraction of crossed cardinal axes is not in play in the Marshall Islands; the iōn̄-rōk and rear-rilik axes can function completely independently of one another.Figure 3: Geocentric system of spatial reference on KiliSpringdale is a small city in north-west of the landlocked state of Arkansas. It hosts the largest number of expatriate Marshallese in the United States. Of 26 participants in an object placement task, four respondents were able to correctly identify the four cardinal points (Schlossberg). Aside from some who said they simply did not know others gave a variety of answers, including that iōn̄, rōk, rilik and rear only exist in the Marshall Islands. Others imagined a canonical orientation derived from their home atoll and transposed this onto their current environment; one person who was facing the front door in their house in Springdale reported that they imagined they were in their house in the Marshall Islands, where when oriented towards the door, they were facing iōn̄ ‘north’, thus deriving an orientation with respect to a Marshallese cardinal direction. Aside from the four participants who identified the directions correctly, a further six participants responded in a consistent—if incorrect—way, i.e. although the directions were not correctly identified, the responses were consistent with the conceptualisation of crossed cardinal axes, merely that the locations identified were rotated from their true referents. This leaves 16 of the 26 participants (62%) who did not display evidence of having a conceptual system of two crossed cardinal axes.If one were to point in a direction and say ‘this is north’, most Westerners would easily be able to identify ‘south’ by pointing in the opposite direction. This is not the case with Marshallese speakers, many of whom are unable to do the same if given a Marshallese cardinal direction and asked to name its opposite (cf. Schlossberg). This demonstrates that for many Marshallese, each of these cardinal terms do not form axes at all, but rather are four unique locally-anchored points.‘North’ in DhivehiDhivehi is spoken in the Maldives, an archipelago to the southwest of India and Sri Lanka in the Indian Ocean (see Figure 4). Maldivians have a long history of sailing on the open waters, in order to fish and to trade. Traditionally, much of the adult male population would spend long periods of time on such voyages, riding the trade winds and navigating by the stars. For Maldivians, uturu ‘north’ is a direction of safety—the long axis of the Maldivian archipelago runs north to south, and so by sailing north, one has the best possible chance of reaching another island or (eventually) the mainlands of India or Sri Lanka.Figure 4: Location of the MaldivesIt is perhaps unsurprising, then, that many Maldivians are well attuned to the direction denoted by uturu ‘north’, as well as to the other cardinal directions. In an object placement task performed by 41 participants in Laamu Atoll, 32 participants (78%) correctly placed a plastic block ‘to the north’ (uturaṣ̊) of another block when instructed to do so (Lum). The prompts dekonaṣ̊ ‘to the south’ and huḷangaṣ̊ ‘to the west’ yielded similarly high rates of correct responses, though as many as 37 participants (90%) responded correctly to the prompt iraṣ̊ ‘to the east’—this is perhaps because the term for ‘east’ also means ‘sun’ and is strongly associated with the sunrise, whereas the terms for the other cardinal directions are comparatively opaque. However, the path of the sun is not the only environmental cue that shapes the use of Dhivehi cardinal directions. As in Kuuk Thaayorre and Marshallese, cardinal directions in Dhivehi are often ‘calibrated’ according to the orientation of local coastlines. In Fonadhoo, for example, which is oriented northeast to southwest, the system of cardinal directions is rotated about 45 degrees clockwise: uturu ‘north’ points to what is actually northeast and dekona/dekunu ‘south’ to what is actually southwest (i.e., along the length of the island), while iru/iramati ‘east’ and huḷangu ‘west’ are perpendicular to shore (see Figure 5). However, despite this rotated system being in use, residents of Fonadhoo often comment that these are not the ‘real’ cardinal directions, which are determined by the path of the sun.Figure 5: Directions in Fonadhoo, Laamu Atoll, MaldivesIn addition to the four cardinal directions, Dhivehi possesses four intercardinal directions, which are compound terms: iru-uturu ‘northeast’, iru-dekunu ‘southeast’, huḷangu-uturu ‘northwest’, and huḷangu-dekunu ‘southwest’. Yet even a system of eight compass points is not sufficient for describing directions over long distances, especially on the open sea where there are no landmarks to refer to. A system of 32 ‘sidereal’ compass directions (see Figure 6), based on the rising and setting points of stars in the night sky, is available for such purposes—for example, simāgu īran̊ ‘Arcturus rising’ points ENE or 67.5°, while simāgu astamān̊ ‘Arcturus setting’ points WNW or 292.5°. (These Dhivehi names for the sidereal directions are borrowings from Arabic, and were probably introduced by Arab seafarers in the medieval period, see Lum 174-79). Eight sidereal directions coincide with the basic (inter)cardinal directions of the solar compass described earlier. For example, gahā ‘Polaris’ in the sidereal compass corresponds exactly with uturu ‘north’ in the solar compass. Thus Dhivehi has both a sidereal ‘north’ and a solar ‘north’, though the latter is sometimes rotated according to local topography. However, the system of sidereal compass directions has largely fallen out of use, and is known only to older and some middle-aged men. This appears to be due to the diversification of the Maldivian economy in recent decades along with the modernisation of Maldivian fishing vessels, including the introduction of GPS technology. Nonetheless, fishermen and fishing communities use solar compass directions much more frequently than other groups in the Maldives (Lum; Palmer et al.), and some of the oldest men still use sidereal compass directions occasionally.Figure 6: Dhivehi sidereal compass with directions in Thaana script (used with kind permission of Abdulla Rasheed and Abdulla Zuhury)‘North’ in EnglishThe traditional definition of north in terms of Magnetic North or Geographic North is well known to native English speakers and may appear relatively straightforward. In practice, however, the use and interpretation of north is more variable. English speakers generally draw on cardinal directions only in restricted circumstances, i.e. in large-scale geographical or navigational contexts rather than, for example, small-scale configurations of manipulable objects (Majid et al. 108). Consequently, most English speakers do not need to maintain a mental compass to keep track of North at all times. So, if English speakers are generally unaware of where North is, how do they perform when required to use it?A group of 36 Australian English speakers participated in an experimental task where they were presented with a stimulus object (in this case, a 10cm wide cube) while facing S72ºE (Poulton). They were then handed another cube and asked to place it next to the stimulus cube in a particular direction (e.g. ‘put this cube to the north of that cube’). Participants completed a total of 48 trials, including each of the four cardinal directions as target, as well as expressions such as behind, in front of and to the left of. As shown in Figure 7, participants’ responses were categorised in one of three ways: correct, near-correct, or incorrect.Figure 7: Possible responses to prompt of north: A = correct, B = near-correct (aligned with the side of stimulus object closest to north), C = incorrect.Every participant placed their cube in alignment with the axes of the stimulus object (i.e. responses B and C in Figure 7). Orientation to Magnetic/Geographic North was thus insufficient to override the local cues of the task at hand. The 9% of participants showed some awareness of the location of Magnetic/Geographic North, however, by making the near-correct response type B. No participants who behaved in such a way expressed certainty in their responses, however. Most commonly, they calculated the rough direction concerned by triangulating with local landmarks such as nearby roads, or the location of Melbourne’s CBD (as verbally expressed both during the task and during an informal interview afterwards).The remaining 91% of participants’ responses were entirely incorrect. Of these, 13.2% involved similar thought processes as the near-correct responses, but did not result in the identification of the closest side of the stimulus to the instructed direction. However, 77.8% of the total participants interpreted north as the far side of the stimulus. While such responses were classified incorrect on the basis of Magnetic or Geographic North, they were consistent with one another and correct with respect to an alternative definition of English north in terms of the participant’s own body. One of the participants alludes to this alternative definition, asking “Do you mean my North or physical North?”. We refer to this alternative definition as Relative North. Relative North is not bound to any given point on the Earth or a derivation of the sun’s position; instead, it is entirely bound to the perceiver’s own orientation. This equates the north direction with forward and the other cardinals’ points are derived from this reference point (see Figure 8). Map-reading practices likely support the development of the secondary, Relative sense of North.Figure 8: Relative North and the Relative directions derived from itConclusionWe have compared the words closest in meaning to the English word north in four entirely unrelated languages. In the Australian Aboriginal language Kuuk Thaayorre, the ‘north’ direction aligns with the local coast, pointing in a direction 35 degrees west of Magnetic North. In Marshallese, the compass direction corresponding to ‘north’ is different for each island, being defined in opposition to an axis running between the ocean and lagoon sides of that island. The Dhivehi ‘north’ direction may be defined either in opposition to the (sun-based) east-west axis, calibrated to the configuration of the local island, as in Marshallese, or defined in terms of Polaris, the Pole star. In all these cases, though, the system of directions is anchored by properties of the external environment. English speakers, by contrast, are shown to—at least some of the time—define north with reference to their own embodied perspective, as the direction extending outwards from the front of their bodies. These findings demonstrate that, far from being universal, ‘north’ is a culture-specific category. As such, great care must be taken when translating or drawing equivalencies between these concepts across languages.ReferencesBender, Byron W., et al. “Proto-Micronesian Reconstructions: I.” Oceanic Linguistics 42.1 (2003): 1–110.Brown, Cecil H. “Where Do Cardinal Direction Terms Come From?” Anthropological Linguistics 25.2 (1983): 121–161. 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