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A handbook of comparative Tai

first person pronouns" (p. 20), she has probably limited herself to colloquial Kannada, literary Kannada, and Avaruuru Kannada, excluding other dialects. Havyaka Kannada, for example, the dialect on which I worked, preserves the inclusive-exclusive first person plural distinction in the pronominal and verbal systems. Nevertheless, the analysis Bean presents is the one that best reflects both systems. One of the inherent difficulties associated with formal semantic analysis— cumbersome terminology and notation—has not been avoided in this volume. It is also regrettable that Bean has not addressed the question of what the value of such an analysis may be. Chapter four, "The Semantic Structure of the Kannada System of Kin Classification," would have profited from a more detailed description of the background and basis for the equivalence rules. Those who are familiar with Lounsbury's work will find the chapter interesting; those who are not will be at a loss. Greater ethnographic detail throughout the middle chapters would have been valuable. Bean's research in Avaruuru was of necessity limited to the middle and low castes residing there. One wonders how data from a Brahmin group would alter the analysis; some of the extensions (p. 72) do not apply to all Kannada-speaking groups, such as the Brahmins with whom I worked. The major contribution of Symbolic and Pragmatic Semantics: A Kannada System of Address lies in the formal semantic analysis of a domain bridging iconic and existential areas. This difficult subject is handled clearly and intelligently. Secondary contributions are the presentation of the Kannada address system and the summaries of other research relevant to this study. The appendix listing Kannada kinship terms with their focal denotatum, other denotata, and equivalence rules will be convenient for others working on Kannada. This book will be primarily of value to those engaged in research on formal semantic analysis.