This article provides a global survey of categorical gender indexicality that reveals the near exclusive presence of the phenomenon in the languages of the Native Americas, a fact for which a historical rationale is offered. The survey is helpful in contributing to our understanding of social indexicality in three ways. First, while two-place (or relational) social indexicals, like honorifics, have been well studied, one-place (or absolute) social indexicals have not. Systems of gender indexicality, overwhelmingly of the absolute type, thus help flesh out the typology of social indexicality. Second, the survey illustrates the remarkable complementarity of semantic gender, as a category of denotation, and social gender, as an aspect of identity indexed in discourse, in particular as these overlap in cases of gender deixis. Finally, the study of gender indexicality in the Native Americas reveals that not all gender indexicality is equally gender performative. A number of diagnostics of a categorical type—from ubiquitous rule-governed regularity of patterning to quotability—illustrate that in the cases discussed, forms are highly presupposing, not performative, of the social gender of the speech participants they index. (Gender, indexicality, deixis, Native Americas)*

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Cross-culturally personal names are frequently avoided to the point of being taboo. The paper seeks to give a semiotically grounded analysis of why names in particular are so often taboo, and in so doing attempts to shed light on the species of performativity which undergirds the unmentionability of verbal taboos. From the avoidance of names in second-person address to the unmentionability of forms phonetically similar to the avoided name, a gradient scale of unmentionability is sketched out for the case of name taboos. Through the analysis of a wealth of examples, the paper shows how the patterning of the avoidance of a form is inextricably linked to its performative function and ideological conceptualization.

The sociocultural complex of the northwest Amazon is remarkable for its system of linguistic exogamy in which individuals marry outside their language groups. This article illustrates how linguistic exogamy crucially relies upon the alignment of descent and post-marital residence. Native ideologies apprehend languages as the inalienable possessions of patrilineally reckoned descent groups. At the same time, post-marital residence is traditionally patrilocal. This alignment between descent and post-marital residence means that the language which children are normatively expected to produce – the language of their patrilineal descent group – is also the language most widely spoken in the local community, easing acquisition of the target language. Indigenous migration to Catholic mission centers in the twentieth century and ongoing migration to urban areas along the Rio Negro in Brazil are reconfiguring the relationship between multilingualism and marriage. With out-migration from patrilineally-based villages, descent and post-marital residence are no longer aligned. Multilingualism is being rapidly eroded, with language shift from minority Eastern Tukanoan languages to Tukano being widespread. Continued practice of descent group exogamy even under such conditions of widespread language shift reflects how the semiotic relationship between language and descent group membership is conceptualized within the system of linguistic exogamy.

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