In this paper, we give an account of dative functions in a number of Iranian languages from a typological perspective. To analyze the functionality of dative markers in the selected languages, we follow a semantic map approach and take Haspelmath’s map of dative functions as a typological grid to examine our data. We collected our data from descriptive grammars and, for Ossetic and Wakhi, from interviews. The data show that five additional connections should be added to the semantic map of dative functions; these connections are confirmed by data from at least three languages within the Iranian language family. The main semantic property for the dative in Iranian languages is indirect affectedness. Moreover, in some languages spatial functions of the dative are also attested. The distribution of dative functions is mainly explained by the preservation of the oblique case and the areal distribution. In addition, in some languages, a grammaticalization cycle is observed, as a result of which purportedly beneficiary markers are transforming into dative markers.
Despite the chronic shortage of institutional support, research in Kurdish linguistics continues to thrive. Among recent developments, one can mention the International Conference on Kurdish Linguistics, which began as an informal workshop in Bamberg in 2013 and has since grown into a regular international conference series, or the Database of Kurdish Dialects, the first largescale web-accessible dialect survey of Kurdish, hosted at the University of Manchester. What remains a desideratum, however, is a platform for disseminating quality research in a readily accessible format.The new series Bamberg Studies in Kurdish Linguistics (BSKL) aims at filling this gap by providing a publication forum for high-quality research on Kurdish linguistics that is open access, hosted at an established research institution, and committed to high standards of scientific excellence. BSKL adopts a broad stance on what can be considered "Kurdish linguistics", in terms of the languages in focus, the range of topics, and the format of the volumes. The primary criterion is scientific excellence, and the editors are committed to ensuring high standards. It seems very appropriate that the first volume in the series is a selection of contributions to the International Conference on Kurdish Linguistics, held in Amsterdam in 2016, which provides a vivid crosssection of contemporary research in Kurdish linguistics.It has taken several years of planning before we could finally inaugurate the series, and we are extremely grateful to a number of people for their patience and support during that time, in particular the staff at Bamberg University Press, who agreed to the volume conception several years ago and have continued to support it since. Finally, I would like to thank the co-editors of the series, Erik Anonby, Ergin Öpengin and Ludwig Paul, for collaborating with me on the new series.
This paper offers a first systematic investigation of predicative possessive constructions across Western Iranian languages. The notion of possession is conceived as a prototypical domain. It is shown that investigated languages are classified into two major areally distributed groups with respect to predicative possessive constructions: (i) “be”-verb languages, (ii) “have”-verb languages. “Have”-possessives, which originated from “action schema”, are argued to have superseded the archaic “be”-possessives, which trigger a non-canonical marking of the possessor argument. However, “have”-verb languages have preserved relics of the older “be”-possessive in some neighbouring domains to possession. In addition, two languages exhibit possession split and are in transition from “be”-possession to “have”-possession: these languages demonstrate the effect of alienability/inalienability in such a split.
The story is presented in both a spoken and a sung version. A son of a king went out hunting one day with some servants. After three days, they started to return home. On the way he encountered a group of people lamenting the death of somebody. The boy was shocked, since he had never witnessed death before. On returning home, he told his father that he had no desire to live a worldly life if men are mortal, but wished to seek to enter the heavenly kingdom. He left home and met a monk, who took him to a monastery. In the monastery the boy made a living through weaving baskets and mats. One day in the market he was accosted by the wife of a king, who asked him to weave a basket for her. When the boy delivered the basket to her, she attempted to seduce him. He refused her advances and castigated her. After the intervention of an angel, he managed to run away.
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