A DISSERTATION SUBMITTED TO THE FACULTY OF THE ...

accompanies the expression and provides its derisive nuance. 59 In Ojibwe, however,
markers such as sha, are common ways to mark revealed information (i.e. information
that would set interlocutors straight) to interlocutors. In this function, sha usually has a
derisive feel to it, since speakers commonly use sha to get after interlocutors (i.e. giving
them hell) in order to show them the reality of the situation. There is usually some
heightened emotional state as well. Also, when speakers use it to refer to themselves,
they are, in effect, censuring themselves as a way of eliciting pity.
Its core function can be seen in the following example where one of my consultants
was asking me whether I gave an explanation to a woman from the BBC (i.e. British
Broadcasting Company) about how Ojibwes view dreams culturally. I had initially
misunderstood her to be asking whether someone else had, to which she quickly
corrected me using sha.
(91) sha
Giin sha (after being confused as to who she was referring to)
you DM
‘No, you!’
In this instance, I, the interlocutor, was in a state of confusion as I kept giving my
consultant the wrong explanation due to my misunderstanding of who we were talking
about. After a few unsuccessful attempts at an appropriate response, my consultant
59
Recall that this is what we saw in regards to the use of mii as a discourse stressor. English uses stress and
intonation for nuance effects within discourse, but Ojibwe does not. Rather, discourse markers are
employed.
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