| However, the (b) sentences of the sets are
unambiguous. One of the interpretations, namely, the one
in which apna refers to the non-agent, non-preceiver
is lost due to pragmatic considerations. In 33(b), if
apna's antecedent was darzi, then the sentence
would have the following meaning: |
| |
| "X asked Y to stitch Y's dress",
where X is sita and Y is darzi. |
| |
| This interpretation would be rejected, at
least in the Indian context the tailor would be a man.
Even if the tailor were a woman, the interpretation would
be rather odd since it is improbable that a customer will
ask a tailor to stitch her (the tailor's) clothes. It
should be mentioned that in a "non-normal" context,
33(b) would be as ambiguous as 33(a). Turning to 34(b),
the interpretation where apna refers to shyam,
through condexing with PRO is ruled out by cultural considerations.
Going by the accepted norms in many including the Indian,
shyam would not be expected to marry his own sister.
As in the case of 33(b), however, if for one to marry
in a community one's own sister is acceptable, , 34 (b)
would also be ambiguous. |
| |
| To conclude, the examples above show that
in addition to thematic roles, various semantic and pragmatic
factors, too, influence the choice of the antecedent of
apna in Hindi. It is interesting in that, whereas,
it is the pronouns, not anaphors, that are normally expected
to exhibit such a trait (Chomsky; 1978), the Hindi anaphor
apna does so. |
| |
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