Page 208 - Handbooks of Applied Linguistics Communication Competence Language and Communication Problems Practical Solutions

186 Helga Kotthoff

19 popular wisdom claims, (–) even if a child for his parents (––)
20 would fry an egg on his or her hand,
21 she could never pay back what her/his parents did for
22 her/him.
23 paying back merits might mean that we should not
24 O: [(? ?)
25 T: [lose or reject the traditions, (–) customs, moral credo,
26 that our parents gave us,
27 we should not lose it and trample on it.
28 this honor will surely be the payment for their caring efforts.
29 in Hegel there is a remarkable statement.
parents love their children more than children love their parents, and that
is natural.
32 why? he was asked. (–)
33 because parents are imperfect and see the extension
34 of their own imperfection in their children.
35 therefore they love them more.
36 O: gaumarˇ Zos.
37 T: gaumarˇ Zos. best wishes to all of your parents.
38 O: [gaumarˇ Zos to our earthly gods.
36 E: [gaumarˇ Zos. ((they clink glasses and drink))

As in the toast of Data 1, the conventional formal announcement “I want to offer
you a toast” (me minda s ˇemogtavazot sad˙regrZelo) attracts attention. Here again
the toast-maker (tamada) switches to a formal style and a ceremonious vocabu-
lary such as “earthly gods” (micieri ˙rmertebi). Further stylistic changes help to
.
set the toast off from the usual conversation; these include the progressively
specific, three-part list in lines 2–3, “to our earthly gods, to our parents, to our
mother and father.”
The third sentence (7–10) contrasts death and life. The expression micieri
.
˙ rmertebi (earthly gods) is substantiated in lines 11–15. It is repeated again in
line 16. This line shows again the rhetorical procedure of triple denomination of
the object. In line 17, the group gives a toast reply. The central formula is often
repeated by the audience. The good wishes expressed next in line 18 are also
structured in a three-part list format: “well-being, health and good luck” (kargad
qopna, z ˇanmrteloba vusurvot, bedniereba vusurvot). The one-second pause marks
the time that is given for drinking.
In lines 19ff., the tamada refers to a popular saying, which is also a typical
procedure. He uses an extravagant, but concrete picture, thereby combining
tradition and creation. From line 23 to 26, he explains the traditional values. The
usage of a three-part grouping can again be observed with the values mediated
by the parents (traditions, customs, moral credo). These lists serve to elaborate