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In Russian the use of diadia (uncle), tiotia (aunt), and rarer otets (father) and synok (little son) in addresses to unrelated people, which was previously widespread among large population, now is restricted to villagers. At that, the first <br>three are addresses of younger people to older ones, and the last one is that of the older person to a younger one. In addition, the addresses like bratishka (little brother) and sestrichka (little sister) are used to more or less equal (=comparable) person by age.<br><br>I do not mention addresses in formal setting because it proved to be a passing and changing fashion: one situation before 1917, another 1917-1928, still another<br>1929-1941, 1945-, etc. Every political change reflects in a change of a formal address. The most famous change in 1917 from gospodin/gospozha/baryshnia (Mr./Mrs/Ms) to tovarisch/comrade. There was used also undiscriminate address grazhdanin (citizen) which
in Russian doesn't mean "an inhabitant of a city", but "a person who is a subject to the government of a country, usually by birth." The peculiar use of dichotonomy tovarisch (comrad) and grazhdanin (citizen) was exploited by Soviet authorities when they drew a boundary between free people and inmates of Soviet jails and labor camps. The inmates of jails and camps were not allowed to address their wardens and guards by an usual address tovarisch, but only grazhdanin (to stress the situation that although they are subjects to the same government, the inmates are enemies of the regular population inside the same state). <br><br>Hayim Y. Sheynin<br><br><b><i>kella_castaneda <acastaneda@ccc.edu></i></b> wrote:<blockquote class="replbq" style="border-left: 2px solid rgb(16, 16, 255); margin-left: 5px; padding-left: 5px;"> <!-- Network content --> <div id="ygrp-text"> <div>In Malay, any older woman would be addressed as "makcik" (aunt) and <br> man "pakcik" (uncle) in informal settings while "puan"/"cik" (mrs./ <br> ms.) and "encik" (mr.) is used in a more formal setting unless the <br> man or woman has other titles. The speaker would use the same form of <br> address during the conversation. No pronouns are used. <br> <br> Then there is also the many varieties of pronouns used. "I" can <br> be "saya/ aku/ kami/ kita/ teman (which also means friend)/patik (if <br> you are subordinate to a royalty)/ beta (if you are the sultan or <br> king), etc" and at times the person may use his/ her own name in <br> place of a pronoun. "You" can be "awak/ engkau/ kau/ kamu/ anda/ <br> etc". I have yet to see a study on the use of "aku/ kau;
engkau" <br> because at times, it may be like using 'tu' to an older person, which <br> can be considered rude, although the older person may use that to a <br> younger person. However, in prayers, the same pronouns are used when <br> one addresses himself/ herself and God. <br> <br> There are also regional, age, culture differences in the use of <br> pronouns and forms of address when one speaks Malay. Indonesian being <br> very similar to Malay may also have its own pronouns. <br> <br> --- In <a href="mailto:lexicographylist%40yahoogroups.com">lexicographylist@<wbr>yahoogroups.<wbr>com</a>, billposer@..<wbr>. wrote:<br> ><br> > <br> > Yes, it would be interesting to do a book on forms of address. You'd<br> > think that someone would have done this already, but I'm not aware <br> of<br> > such a book, at least not a really comprehensive one.<br> > <br> > One topic in which I have some interest is the extended use of <br> kinship<br> > terms, that
is, the use of kinship terms with people who are not <br> actually<br> > related. In some cultures, this is very common, but there is a great<br> > deal of variation in when it is done and whether it is treated like<br> > actual kinship. In Korean I have noticed a change between my <br> generation<br> > and the next. Korean girls of my generation addressed unrelated <br> boys with<br> > whom they were fairly well acquainted, such as the sons of friends <br> of<br> > the family and the boys from their own neighborhood, as "elder <br> brother".<br> > This usage extended to their boyfriends. When they married, <br> however, they<br> > ceased to address their husband as "elder brother". Korean women of <br> the<br> > current generation continue to call their boyfriend "elder brother" <br> after<br> > marriage. I noticed this first when watching Korean soap operas and <br> t hen<br> > confirmed it while staying with a former student and her
husband.<br> > <br> > In Korea, then, calling someone "brother" does not preclude a sexual<br> > relationship - it is not incest. In Navajo, one also uses sibling <br> terms<br> > toward close friends. I address a close friend two years older than <br> I am<br> > as shadi "my elder sister" and sign nitsili "thy younger brother".<br> > If, however, we were to become sexually involved, we would not be <br> able to<br> > use this terminology as it would be considered incest (which is <br> perhaps<br> > the strongest taboo in Navajo society - really, really, bad). <br> > <br> > Bill<br> ><br> <br> </div> </div> <!--End group email --> </blockquote><br><p>
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