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"This paper deals with the phonology and the lexicology of the Indonesian Bajo language and more specifically with the dialect or variant that can be heard all around the Flores Sea in Kangean, South-East Sulawesi, Sumbawa, and Flores. The phonological survey focuses on vowel lengthening, gemination, pre-nasalized phonemes, and sandhi. The second part of this paper proposes an insight into Bajo lexicology, restricted to nominal and verbal derivation."

"The absence of a gender opposition in the Indonesian pronominal system requires special strategies in the translation from languages which do have such an opposition illustrated in the first part opf this article. In the second part the lexical and morphological means are discussed with which Indonesian expresses gender, culminating in a description of the use of perempuan and wanita, pria and laki-laki."

"Different form many other name-giving possibilities in the world, in Indonesia parents are free to give their children any name they like. These names, many of which are auspicious in view of the child?s future, are often constructed by means of productive morphological procedures. Seven suffixes are followed through history and culture and their possibilities in making new names are explored. The suffixes concern the female ?ingsih, ?ingrum, ?ingtyas, ?ingdyah ?astuti, ?wati, and the male ?wan. Various ins and outs concerning these suffixes are explored and their attachments to various words from various word classes from Indonesian, Javanese and other language revealed. Cross-language name construction leads to trans-language creations that play a possible role in the constitution of Indonesian nation building. The procedures moreover seem to indicate trends away from the inclination to give children Muslim names."

"This paper1 deals with the phonology and the lexicology of the Indonesian Bajo language and more specifically with the dialect or variant that can be heard all around the Flores Sea in Kangean, South-East Sulawesi, Sumbawa, and Flores. The phonological survey focuses on vowel lengthening, gemination, pre-nasalized phonemes, and sandhi. The second part of this paper proposes an insight into Bajo lexicology, restricted to nominal and verbal derivation."

"In this paper, I describe four Indonesian aspect markers, sudah, telah, pernah, and sempat, showing that the main opposition between them relies not only on their aspectual meanings, but also on the various modalities they express. The opposition between the very frequent markers sudah and telah is analysed in detail. The syntactic and semantic survey shows that these two markers are not synonyms in most contexts."

"This article examines uses of Indonesian third person singular pronouns ia and dia in news reports. It takes as its departure point the general account of the pronouns which specifies that ia can occur only in subject position, while dia can occur in subject or object position. The article shows that, although both pronouns can occur in subject position, they differ distributionally and functionally. Ia occurs almost three times as frequently as dia and predominates in subject position, while dia occurs mostly in non-subject position. Ia is primarily used to convey the notion that the referent is a reliable and authoritative source of information and to focus on the referent as an agent or protagonist who is initiating or performing some action or a series of actions. By contrast, dia tends to be selected for contexts in which the referent is presented as a speaker who is elaborating on what has been said previously rather than introducing a new point. The predominance of ia in news report accords with its characterization as a pronoun strongly associated with formal registers."

"The Sama-Bajau, or Bajo diaspora, extends from the southern Philippines and Sabah (Malaysian Borneo) to the eastern part of Indonesia. The Indonesian Bajo, now scattered along the coasts of Sulawesi (Celebes) and East Kalimantan, the Eastern Lesser Sunda Islands and Maluku, were once mostly nomadic fishermen of the sea or ocean freight carriers. Today, the Bajo are almost all fishermen and settled. Their former and present ways of life made them favour intangible forms of culture: it is impossible to transport bulky artefacts when moving frequently by boat, or when living in stilt houses, very close to the sea or on a reef. It is therefore an intangible legacy that is the essence of the Bajo's culture. Sandro healers have a vast range of expertise that allows them to protect and heal people when they suffer from natural or supernatural diseases. On the other hand, music and especially oral literature are very rich. In addition to song and the pantun poetry contests, the most prestigous genre is the iko-iko, long epic songs that the Bajo consider to be historical rather than fictional narratives. The Bajo's intangible heritage is fragile, since it is based on oral transmission. In this article, I gave a description of this heritage, dividing it into two areas: the knowledge that allows them to "protect and heal" on the one hand, and to "distract and relax", on the other."