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Clusivity
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In linguistics, clusivity[1] is a grammatical distinction between inclusive and exclusive first-person pronouns and verbal morphology, also called inclusive "we" and exclusive "we". Inclusive "we" specifically includes the addressee, while exclusive "we" specifically excludes the addressee; in other words, two (or more) words that both translate to "we", one meaning "you and I, and possibly someone else", the other meaning "I and some other person or persons, but not you". While imagining that this sort of distinction could be made in other persons (particularly the second) is straightforward, in fact the existence of second-person clusivity (you vs. you and they) in natural languages is controversial and not well attested.[2] While clusivity is not a feature of the English language, it is found in many languages around the world.

The first published description of the inclusive-exclusive distinction by a European linguist was in a description of languages of Peru in 1560 by Domingo de Santo Tomás in his Grammatica o arte de la lengua general de los indios de los Reynos del Perú, published in Valladolid, Spain.[3]

Schematic paradigm

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Sets of reference: Inclusive form (left) and exclusive form (right)

Clusivity paradigms may be summarized as a two-by-two grid:

Includes the addressee?
Yes No
Includes
the speaker?
Yes Inclusive we:
I and you (and possibly they)
Exclusive we:
I and they, but not you
No you / yous(e) / y'all they

Morphology

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In some languages, the three first-person pronouns appear to be unrelated roots. That is the case for Chechen, which has singular со (so), exclusive тхо (txo), and inclusive вай (vay). In others, however, all three are transparently simple compounds, as in Tok Pisin, an English creole spoken in Papua New Guinea, which has singular mi, exclusive mi-pela, and inclusive yu-mi (a compound of mi with yu "you") or yu-mi-pela. However, when only one of the plural pronouns is related to the singular, that may be the case for either one. In some dialects of Mandarin Chinese, for example, inclusive or exclusive 我們我们 wǒmen is the plural form of singular "I", and inclusive 咱們咱们 zánmen is a separate root. However, in Hadza, the inclusive, ’one-be’e, is the plural of the singular ’ono (’one-) "I", and the exclusive, ’oo-be’e, is a separate [dubiousdiscuss] root.[citation needed]

It is not uncommon for two separate words for "I" to pluralize into derived words, which have a clusivity distinction. For example, in Vietnamese, the familiar word for "I" (ta) pluralizes to inclusive we (chúng ta), and the formal or cold word for "I" (tôi) pluralizes into exclusive we (chúng tôi). In Samoan, the singular form of the exclusive is the regular word for "I", and the singular form of the inclusive may also occur on its own and then also means "I" but with a connotation of appealing or asking for indulgence.

In the Kunama language of Eritrea, the first-person inclusive and exclusive distinction is marked on dual and plural forms of verbs, independent pronouns, and possessive pronouns.[4]

Distinction in verbs

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Where verbs are inflected for person, as in the native languages of Australia and in many Native American languages, the inclusive-exclusive distinction can be made there as well. For example, in Passamaquoddy, "I/we have it" is expressed

Singular n-tíhin (first person prefix n-)
Exclusive n-tíhin-èn (first person n- + plural suffix -èn)
Inclusive k-tíhin-èn (inclusive prefix k- + plural -èn)

In Tamil, on the other hand, the two different pronouns have the same agreement in the verb.

First-person clusivity

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First-person clusivity is a common feature among Dravidian, Kartvelian, and Caucasian languages,[5] Australian and Austronesian languages, and is also found in languages of eastern, southern, and southwestern Asia, Americas, and in some creole languages. Some Sub-Saharan African languages also make the distinction, such as the Fula language. No European language outside the Caucasus makes this distinction grammatically, but some constructions[example needed] may be semantically inclusive or exclusive.

Singular inclusive forms

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Several Polynesian languages, such as Samoan and Tongan, have clusivity with overt dual and plural suffixes in their pronouns. The lack of a suffix indicates the singular. The exclusive form is used in the singular as the normal word for "I", but the inclusive also occurs in the singular. The distinction is one of discourse: the singular inclusive has been described as the "modesty I" in Tongan. It is often rendered in English as one, but in Samoan, its use has been described as indicating emotional involvement on the part of the speaker.

Second-person clusivity

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In theory, clusivity of the second person should be a possible distinction, but its existence is controversial. Clusivity in the second person is conceptually simple but nonetheless if it exists is extremely rare, unlike clusivity in the first. Hypothetical second-person clusivity would be the distinction between "you and you (and you and you ... all present)" and "you (one or more addressees) and someone else whom I am not addressing currently." These are often referred to in the literature as "2+2" and "2+3", respectively (the numbers referring to second and third person as appropriate).

Some notable linguists, such as Bernard Comrie,[6] have attested that the distinction is extant in spoken natural languages, while others, such as John Henderson,[7] maintain that a clusivity distinction in the second person is too complex to process. Many other linguists take the more neutral position that it could exist but is nonetheless not currently attested.[2] Horst J. Simon provides a deep analysis of second-person clusivity in his 2005 article.[2] He concludes that oft-repeated rumors regarding the existence of second-person clusivity—or indeed, any [+3] pronoun feature beyond simple exclusive we[8] – are ill-founded, and based on erroneous analysis of the data.

Distribution of the clusivity distinction

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The inclusive–exclusive distinction occurs nearly universally among the Austronesian languages and the languages of northern Australia, but rarely in the nearby Papuan languages. (Tok Pisin, an English-Melanesian creole, generally has the inclusive–exclusive distinction, but this varies with the speaker's language background.) It is widespread in India, featuring in the Dravidian, Kiranti, and Munda languages, as well as in several Indo-European languages of India such as Odia, Marathi, Rajasthani, Punjabi, Dakhini, and Gujarati (which either borrowed it from Dravidian or retained it as a substratum while Dravidian was displaced). It can also be found in the languages of eastern Siberia, such as Tungusic, as well as northern Mandarin Chinese. In indigenous languages of the Americas, it is found in about half the languages, with no clear geographic or genealogical pattern. It is also found in a few languages of the Caucasus and Sub-Saharan Africa, such as Fulani, and Khoekhoe.[9][10]

It is, of course, possible in any language to express the idea of clusivity semantically, and many languages provide common forms that clarify the ambiguity of their first person pronoun (English "the rest of us", Italian noialtri). A language with a true clusivity distinction, however, does not provide a first-person plural with indefinite clusivity in which the clusivity of the pronoun is ambiguous; rather, speakers are forced to specify by the choice of pronoun or inflection, whether they are including the addressee or not. That rules out most European languages, for example. Clusivity is nonetheless a very common language feature overall. Some languages with more than one plural number make the clusivity distinction only in, for example, the dual but not in the greater plural, but other languages make it in all numbers. In the table below, the plural forms are the ones preferentially listed.

Examples of the clusivity distinction in specific languages
Language Inclusive form Exclusive form Singular related to Notes Language family
Ainu a-/an- ci- ?? Ainu
American Sign Language (ASL) "K" tips up palm in (dual)

"1" tap chest + twist (pl)

"K" tips up palm side (dual)

"1" tap each side of chest (pl)

Exclusive plural French Sign Language
Anishinaabemowin giinwi niinwi Both The inclusive form is derived from the second-person singular, and the exclusive form is derived from first-person singular. Algonquian
Apma kidi gema Neither Subject prefixes are ta- (inclusive) and kaa(ma)- (exclusive). There are also dual forms, which are derived from the plurals. Austronesian
Aymara jiwasa naya Exclusive The derived form jiwasanaka of the inclusive refers to at least three people. Aymaran
Bikol kita kami Neither Austronesian
Bislama yumi mifala Both The inclusive form is derived from the second-person pronoun and the first-person pronoun. There are also dual and trial forms. English creole
Cebuano kita kami Neither Short forms are ta (incl.) and mi (excl.) Austronesian
Chechen vai txo Neither Caucasian
Cherokee ᎢᏂ (ini- (dual)), ᎢᏗ (idi- (plural)) ᎣᏍᏗ (osdi- (dual)), ᎣᏥ (oji- (plural)) Neither The forms given here are the active verb agreement prefixes. Free pronouns do not distinguish clusivity. Iroquoian
Cree, Plains ᑭᔮᓇᐤ
(kiyānaw)
ᓂᔭᓈᐣ
(niyanān)
Both The inclusive form is derived from the second-person singular pronoun, and the exclusive form is derived from the first-person singular. Algonquian
Cree, Moose ᑮᓛᓈᐤ
(kîlânâw)
ᓃᓛᐣ
(nîlân)
Both The inclusive form is derived from the second-person singular pronoun, and the exclusive form is derived from the first-person singular. Algonquian
Cree, Swampy ᑮᓈᓇᐤ
(kīnānaw)
ᓃᓇᓈᐣ
(nīnanān)
Both The inclusive form is derived from the second-person singular, whereas the exclusive form is derived from the first-person singular. Algonquian
Cree, Woods ᑮᖭᓇᐤ
(kīthānaw)
ᓂᖬᓈᐣ
(nīthanān)
Both The inclusive form is derived from the second-person singular, and the exclusive form is derived from the first-person singular. Algonquian
Dakhini apan اپن ham ہم Indo-European
Daur baa biede ?? Mongolic
Evenki mit ?? Tungusic
Fijian kedatou† keitou ("we" but excludes the person spoken to) "kedaru" also means "we" but is limited to the speaker and the person spoken to and can be translated as "you and me".
† ("we" but includes both the person spoken to and the speaker as part of a finite group. To refer to a much larger group, like humanity or a race of people, "keda" is used instead.
Austronesian
Fula 𞤫𞤲 (en), 𞤫𞤯𞤫𞤲 (eɗen) 𞤥𞤭𞤲 (min), 𞤥𞤭𞤯𞤫𞤲 (miɗen) Exclusive (?) Examples show short- and long-form subject pronouns. Niger-Congo
Guarani ñande ore Neither Tupi-Guarani
Gujarati આપણે /aˑpəɳ(eˑ)/ અમે /əmeˑ/ Exclusive Indo-European
Hadza onebee ôbee Inclusive Hadza (isolate)
Hawaiian kāua (dual); kākou (plural) māua (dual); mākou (plural) Neither Austronesian
Ilocano datayó, sitayó dakamí, sikamí Neither The dual inclusives datá and sitá are widely used. Austronesian
Juǀʼhoan mtsá (dual); m, mǃá (plural) ètsá (dual); è, èǃá (plural) Neither The plural pronouns è and m are short forms. Kxʼa
Kapampangan ikatamu ikami Neither The dual inclusive ikata is widely used. Austronesian
Australian Kriol yunmi melabat Exclusive The inclusive form is derived from the second-person pronoun and the first-person pronoun. The exclusive form is derived from the first-person singular and the third-person plural. There are significant dialectal and diachronic variations in the exclusive form. English creole
Lakota uŋ(k)- uŋ(k)- ... -pi Neither The inclusive form has a dual number. By adding the suffix -pi, it takes the plural number. In the plural form, no clusivity distinction is made. Siouan
Lojban mi'o mi'a/mi Both There is also the form ma'a, which means the speaker, the listener, and others unspecified. However, the first-person pronoun mi take no number and can refer to any number of individuals in the same group; mi'a and mi'o are usually preferred. Constructed language
Maguindanaon sekitanu sekami Neither Austronesian
Malagasy Isika Izahay Austronesian
Manchu muse be Exclusive Tungusic
Malay kita kami Neither The exclusive form is hardly used in informal Indonesian in the Jakarta area. Instead, kita is almost always used colloquially to indicate both inclusive and exclusive "we". However, in more formal circumstances (both written and spoken), the distinction is clear and well-practiced. Therefore, kami is absolutely exclusive, but kita may generally mean both inclusive and exclusive "we" depending on the circumstances. That phenomenon is less frequently encountered in Malaysia. Austronesian
Malayalam നമ്മൾ (nammaḷ) ഞങ്ങൾ (ñaṅṅaḷ) Exclusive Dravidian
Mandarin 咱們 / 咱们 (zánmen) 我們 / 我们 (wǒmen) Exclusive 我们 is used both inclusively and exclusively by most speakers, especially in formal situations. Use of 咱们 is common only in northern dialects, notably that of Beijing, and may be from Manchu influence.[11] Sino-Tibetan
Māori tāua (dual); tātou (plural) māua (dual); mātou (plural) Neither Austronesian
Marathi आपण /aˑpəɳ/ आम्ही /aˑmʱiˑ/ Exclusive Indo-European
Marwari /aˑpãˑ/ /mɦẽˑ/ Exclusive Indo-European
Southern Min 咱 (lán) 阮 (goán/gún) Exclusive Sino-Tibetan
Newar language Jhi: sa:n (झि:सं:) Jim sa:n (जिम् सं:) Both are used as possessive pronouns. Sino-Tibetan
Pohnpeian kitail (plural), kita (dual) kiht (independent), se (subject) There is an independent (non-verbal) and subject (verbal) pronoun distinction. The exclusive includes both dual and plural, and the independent has a dual-plural distinction. Austronesian
Potawatomi ginan, g- -men (short), gde- -men (long) ninan, n- -men(short), nde- -men (long) ?? Potawatomi has two verb conjugation types, "short" and "long." Both are listed here, and labeled as such. Central Algonquian
Punjabi ਆਪਾਂ (apan) ਅਸੀਂ (asin) Indo-European
Quechuan languages ñuqanchik ñuqayku Both Quechuan
Shawnee kiilawe niilawe Exclusive The inclusive form is morphologically derived from the second-person pronoun kiila. Algic
Tagalog táyo kamí Neither Austronesian
Tausug kitaniyu kami ?? The dual inclusive is kita. Austronesian
Tamil நாம் (nām) நாங்கள் (nāṅkaḷ) Exclusive Dravidian
Telugu మనము (manamu) మేము (memu) Exclusive Dravidian
Tetum ita ami Neither Austronesian
Tok Pisin yumipela mipela Exclusive The inclusive form is derived from the second-person pronoun and the first-person pronoun. There are also dual and trial forms. English creole
Tupi îandé oré Inclusive Tupi-Guarani
Tulu nama yenkul Dravidian
Udmurt[12] as'meos (асьмеос);[12] ваньмы ("we all together")[13] mi (ми) exclusive The form as'meos seem to become obsolete and 'mi' is always used instead by younger generations, probably under the influence of Russian 'my' (мы) for 'we'.[12] Permic
Vietnamese chúng ta chúng tôi Exclusive The exclusive form is derived from the formal form of I, tôi Austroasiatic

References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia
from Grokipedia
Clusivity is a grammatical distinction in linguistics between inclusive and exclusive first-person plural pronouns (or verbal morphology), where the inclusive form refers to the speaker and the addressee together ("we, including you"), and the exclusive form refers to the speaker and others but excludes the addressee ("we, excluding you"). This phenomenon, also known as the inclusive-exclusive opposition, is absent in most European languages but is widespread in certain language families worldwide. It was first documented in non-European languages, such as Quechua in the 16th century, and has since been identified in approximately 31% of sampled languages globally, with higher prevalence in Austronesian (e.g., Malay, where kita is inclusive and kami exclusive), Dravidian (e.g., Tamil), northern Australian, and some Sino-Tibetan languages like Mandarin (where wǒmen is exclusive and zánmen inclusive). In contrast, it is rare in Africa and much of Eurasia, appearing in only a minority of languages there. Clusivity often manifests in independent pronouns but can extend to verbal agreement systems, and asymmetries are common: for instance, in languages without a full distinction, the inclusive form typically patterns with the first person singular rather than the second person. Semantically, it involves features like (speaker) and PARTICIPANT (addressee or others), with processes such as exhaustification explaining why exclusive forms can serve as general first-person plurals in partial systems. The term "clusivity" was formalized in typological studies around , highlighting its role in pronominal person systems and its potential as a universal linguistic influenced by scope and . In pidgins and creoles, clusivity is less common overall (present in only about 12% of surveyed varieties) but persists or emerges due to substrate influences, particularly from Austronesian languages, as seen in (yumi inclusive vs. mipela exclusive). Typological research underscores clusivity's cross-linguistic patterns, including its diachronic development through contact or , making it a key feature for understanding person reference and social in human languages.

Definition and Fundamentals

Core Concept

Clusivity refers to the grammatical distinction in first-person plural pronouns (and sometimes related forms) between inclusive variants, which include both the speaker and the addressee (along with possible others), and exclusive variants, which include the speaker and others but exclude the addressee. This opposition allows speakers to encode whether the addressee is part of the group, a feature absent in languages like English, where a single "we" neutralizes the distinction. The phenomenon appears in approximately one-third of the world's languages, particularly in families such as Austronesian, Dravidian, and some Papuan and Australian groups. In a basic schematic paradigm, first-person non-singular forms (dual or ) split into two categories: the inclusive form, often glossed as "we (inclusive)" to denote speaker + addressee (+ others), and the exclusive form, glossed as "we (exclusive)" for speaker + others (not addressee). For instance, in many languages with clusivity, the inclusive may derive semantically from combining first- and second-person features, while the exclusive results from exhaustifying a broader participant set to exclude the addressee. This binary split is primarily pronominal but can extend to verbal agreement in some systems. The inclusive-exclusive distinction was first systematically described in European linguistics in 1560 by Domingo de Santo Tomás in his grammar of Quechua, where he noted the opposition in Andean languages. It gained prominence in typological studies through reconstructions of Proto-Austronesian pronouns, notably in Robert Blust's 1977 analysis, which identified *kami (exclusive) and *kita (inclusive) as inherited forms, highlighting the feature's deep roots in Austronesian subgrouping and its near-universal presence in the family. The modern term "clusivity" emerged in the early to encompass broader inclusion-exclusion patterns beyond pronouns. Semantically, clusivity serves as a form of social , anchoring participant roles relative to the discourse by positioning the addressee inside or outside the speaker's referential group, often via metaphorical mappings of inclusion (e.g., ) versus exclusion (e.g., boundary separation). This encoding influences dynamics, signaling or dissociation among interlocutors based on their relational status.

Inclusive vs. Exclusive Distinction

The inclusive-exclusive distinction in clusivity represents a fundamental binary in the semantics of first-person reference, where the inclusive form denotes a group comprising both the speaker (author) and the addressee (participant), often signaling cooperation or shared perspective, as seen in Evenki mit ("we inclusive") used in contexts of joint action. In contrast, the exclusive form refers to a group that includes the speaker but explicitly excludes the addressee, typically conveying separation or opposition, exemplified by Evenki bu ("we exclusive") in scenarios where the addressee is not part of the referenced collective. This opposition arises semantically through mechanisms like exhaustification, where the exclusive emerges as a strengthened interpretation of a basic first-person form in competition with the inclusive, rather than as a primitive category. Pragmatically, the choice between inclusive and exclusive forms influences interpersonal dynamics, such as and , by aligning or distancing the speaker from the addressee within the discourse context. Inclusive forms promote and positive by invoking shared identity and common ground, as in political speeches where "we" fosters unity between speaker and to build cohesion. Exclusive forms, conversely, can heighten conflict or dissociation, signaling opposition and negative face-threatening acts, such as excluding adversaries in rhetorical strategies to emphasize division. In languages without clusivity, like English, the single "we" resolves such ambiguities pragmatically through context—e.g., "We won the game" might exclude the addressee if spoken competitively, relying on for inclusion or exclusion. A rare extension beyond this binary appears in some languages' or minimal inclusive forms, which specify a restricted dual inclusive ("you and I only") distinct from broader plurals, as in minimal-augmented systems where the dual is limited to the inclusive to mark intimate joint reference. For instance, certain Austronesian languages encode this minimal inclusive in dual pronouns, providing a third category for precise speaker-addressee pairing without encompassing larger groups. Theoretically, clusivity integrates with deictic theory by treating the speaker and addressee as core deictic roles, where inclusive forms expand the deictic center to include both, while exclusives contract it to the speaker's group, often analyzed through deictic shift operations in . This framework highlights pragmatic , with inclusive often carrying a marked status due to its explicit inclusion of the addressee, influencing in contexts of or emphasis.

Grammatical Realizations

Pronominal Morphology

Clusivity is most commonly encoded in pronominal morphology through suppletion, where inclusive and exclusive forms derive from entirely distinct roots, as seen in patterns like AAA (identical singular and non-singular forms extending to inclusive), ABB (singular matching exclusive, differing for inclusive), ABC (all three distinct), and AAB (singular and inclusive sharing roots, differing for exclusive). These suppletive patterns reflect a containment hierarchy where the inclusive form incorporates features of both speaker and hearer, precluding unattested ABA configurations (singular matching inclusive, exclusive differing). Affixation provides another strategy, often marking the more complex inclusive form with suffixes or prefixes, such as the inclusive suffix *-e'ex in Itzaj Maya (1pl inclusive *to'on-e'ex) or the exclusive suffix *-ge in Limbu (1pl exclusive *angi-ge). Portmanteau morphemes, which fuse person, number, and clusivity into single forms, also occur, as in Dolakha Newar where the 1pl inclusive *chiji encodes multiple features compactly. The distinction is sensitive to number, appearing predominantly in non-singular forms like dual and plural, while singular inclusive pronouns represent an extremely rare pattern with no well-attested examples in . In most languages, clusivity emerges only beyond the singular, aligning with the inherent plurality of inclusive reference that incorporates the addressee. Cross-person patterns center on the first person, with the inclusive/exclusive split prototypically in the first-person (1pl), but extending to first-person dual (1du) in languages with elaborate number systems and occasionally to second-person forms in rare cases like or reciprocal extensions. For instance, in Tagalog (an Austronesian language of the ), the 1pl inclusive tayo (speaker + hearer + others) contrasts suppletively with the 1pl exclusive kami (speaker + others), both extending from the 1sg ako, while no singular clusivity applies.
Person/NumberFormGloss
1sgakoI
1pl inclusivetayowe (incl. hearer)
1pl exclusivekamiwe (excl. hearer)
In Fijian (another Austronesian language), clusivity applies across non-singular numbers via suppletion and affixation, with inclusive forms often incorporating hearer-inclusive prefixes like ke-da- and exclusive using kei-. The 1sg remains neutral (au), but dual, (paucal), and distinguish clearly, as in the subject pronoun paradigm below. Verbal extensions of these pronominal forms may integrate clusivity in predicates, but pronominal morphology alone suffices for nominal reference.
NumberInclusive FormExclusive Form
Singular(N/A)au
Dualkedarukeirau
Trialkedatoukeitou
Pluralkedakeimami

Verbal Distinctions

Clusivity manifests in verbal morphology through agreement affixes on verbs that encode distinctions between inclusive and exclusive first-person non-singular arguments, often as subject or object markers in languages featuring polypersonal agreement. This encoding integrates clusivity directly into the verb complex, allowing the verb to reflect whether the addressee is included in the referent group without relying on separate pronouns. Such systems are relatively rare cross-linguistically, occurring in only a small subset of languages, primarily in regions like , the Pacific, and the . In Austronesian languages, particularly those in the Oceanic branch near , verbal clusivity is common in subject agreement prefixes. For instance, in Manam, an spoken in , realis mood verbs distinguish first-person plural inclusive with the prefix ta- (e.g., ta-mələk 'we (inclusive) look') from exclusive forms using prefixes like u- or m- (e.g., u-mələk 'we (exclusive) look'), with variations across moods and tenses. This pattern extends to object agreement in transitive , where clusivity markers align with the pronominal system but adapt to the verb's argument structure. Similar distinctions appear in other Austronesian verb complexes, particularly in with polypersonal agreement. Papuan languages also exhibit verbal clusivity, particularly in subject agreement systems. In Yimas, a Lower Sepik-Ramu , verb prefixes mark first-person plural inclusive versus exclusive, splitting the non-singular ; for example, the inclusive form incorporates the addressee in transitive subject agreement (e.g., inclusive na- versus exclusive tu- in certain conjugations). This interacts with number marking, where dual and forms further subdivide into inclusive/exclusive variants, as seen in some Papuan languages with elaborate number systems, reflecting a heightened sensitivity to participant inclusion in multi-argument verbs. These patterns highlight how clusivity in Papuan verbal systems often correlates with ergative alignment and switch-reference mechanisms. The distinction primarily affects first- forms, with inclusive marking the addressee's inclusion and exclusive excluding them, though rare instances of second-person verbal clusivity exist, typically in paradigms where second-person splits based on whether it includes third parties. Cysouw (2003) analyzes clusivity within polypersonal agreement as part of broader pronominal typology, noting that bound forms in such systems often replicate free oppositions but exhibit unique syncretisms, such as merging inclusive with second-person in certain tenses, which underscores the paradigmatic pressures on verbal marking.

Variations by Person

First-Person Clusivity

First-person clusivity primarily manifests in the distinction between inclusive and exclusive forms of the first-person (and sometimes dual) pronouns or verbal affixes, where the inclusive form refers to the speaker and the addressee (plus possibly others), while the exclusive form refers to the speaker and others excluding the addressee. This split underscores the speaker's role in defining group membership relative to the interlocutor, a core feature documented across numerous language families. In dual forms, the inclusive may denote just the speaker and addressee, paralleling the but with stricter numeracy, as seen in systems where number interacts with marking. Rare patterns of singular inclusive forms exist, where a first-person singular can contextually include the addressee, effectively blending singular reference with dual semantics. In Vietnamese, an Austroasiatic language, the ta serves as a first-person singular that can also function inclusively to encompass the speaker and addressee, particularly in informal or intimate discourse, contrasting with the strictly exclusive tôi. Similarly, in related Muong dialects, ta exhibits this dual usage, allowing the form to shift from singular ego-reference to inclusive based on pragmatic context. These cases are exceptional, as inclusive semantics typically require or dual morphology to accommodate multiple referents. Semantic extensions of first-person clusivity often intersect with honorific systems, where inclusive forms convey deference by incorporating the addressee into the speaker's elevated group, a pattern prevalent in Southeast Asian languages. For instance, in Javanese and other Austronesian languages, the inclusive plural may honorifically include superiors, softening directives or aligning the speaker with the addressee's status. Interactions with evidentials are less common but occur in discourse where clusivity marks shared knowledge sources; in some , exclusive forms pair with non-witnessed evidentials to exclude the addressee from verified events, emphasizing epistemic boundaries. These extensions highlight clusivity's role in negotiating social and informational dynamics beyond mere reference. A prominent example appears in Malagasy, an Austronesian language spoken in , where the first-person plural pronouns clearly encode the distinction: isika (inclusive, 'we including you') versus izahay (exclusive, 'we excluding you'). In sentences like Isika mandeha ho any amin'ny trano ('We [including you] are going to the house'), isika fosters , while Izahay mandeha ho any amin'ny trano ('We [excluding you] are going to the house') signals separation, often in narratives or commands. This opposition extends to forms, such as antsika (inclusive 'our') and anay (exclusive 'our'), influencing verb agreement in VOS syntax. Theoretically, such first-person clusivity reinforces ego-centric by anchoring the deictic center at the speaker while variably incorporating the addressee, challenging universal models of person reference and illuminating how languages interpersonal alignment.

Second-Person Clusivity

Second-person clusivity refers to a grammatical distinction in second-person pronouns or verbal forms that differentiates between an inclusive form, encompassing the addressee along with the speaker (e.g., "you and I"), and an exclusive form referring solely to the addressee and others excluding the speaker (e.g., "you but not I"). This phenomenon contrasts with the more common first-person clusivity by focusing on addressee-centered groupings rather than speaker-centered ones. Unlike first-person distinctions, which are widespread in approximately 31% of the world's languages, second-person clusivity is extremely rare and its very existence remains controversial among linguists, with few verified attestations. Morphological realizations of second-person clusivity, when present, typically involve affixal or suppletive markers on second-person or dual forms, often integrating elements reminiscent of first- or second-person singular bases. In some cases, these markers appear in reciprocal constructions or dual pronouns to signal whether the speaker is included in the addressee's group. Alleged instances have been reported in some Amazonian languages of the Tukanoan and Witotoan families, though these claims are disputed and not universally accepted as true second-person clusivity. These realizations differ from first-person norms by lacking dedicated dual-exclusive forms in most systems, often relying on contextual disambiguation instead. Functionally, second-person clusivity serves pragmatic roles in and , where the inclusive form fosters , , or shared agency, signaling that the speaker aligns with the addressee's perspective or actions. The exclusive form, by contrast, maintains separation, emphasizing directives or descriptions targeted at the addressee without speaker inclusion. In Amazonian contexts, inclusive second-person markers highlight reciprocal or joint events, such as "you and I together observe," enhancing cohesion and social . This usage parallels first-person inclusive functions in promoting group identity but is addressee-focused, often emerging in dual or small-group interactions rather than broad plurals. Despite these roles, second-person clusivity is absent in the vast majority of languages with clusivity systems, underscoring its marginal typological status.

Typological Distribution

Language Families and Prevalence

Clusivity, the distinction between inclusive and exclusive first-person pronouns, is attested in approximately 31.5% of the world's languages based on a sample of 200 languages from the World Atlas of Language Structures (WALS), with 63 languages showing both forms differentiated and the remainder lacking the opposition or showing other patterns. This feature is more prevalent in certain regions and families, often appearing in pronominal systems, and less so in , where only 15% of sampled languages exhibit the distinction. High-prevalence families include Austronesian, where the inclusive-exclusive opposition is nearly universal across non-Malayic branches and reconstructible to Proto-Austronesian with forms such as *kita (inclusive) and *kami (exclusive). In Trans-New Guinea (Papuan) languages, clusivity occurs in various subgroups, such as Mountain Ok and central-western branches, though it is not uniform across the phylum. Australian languages also show high prevalence, particularly in non-Pama-Nyungan varieties, with 40 out of 71 sampled languages distinguishing inclusive and exclusive forms. Moderate prevalence is observed in families like Indo-European, where the feature is rare and limited to innovative forms in some due to contact influences, but absent in the core branches including ancient forms like . In Niger-Congo, clusivity appears sporadically, as in some Atlantic languages like Diola-Fogny, but remains uncommon overall in . Sino-Tibetan exhibits moderate occurrence, notably in Tibeto-Burman subgroups such as Kirati languages (e.g., Chamling, Bantawa), where inclusive and exclusive distinctions are morphologically marked. Low or absent clusivity characterizes the core , many isolates (e.g., Basque, Ainu), and creoles, which tend to simplify pronominal systems and rarely retain such oppositions due to their contact origins. Evolutionarily, clusivity in high-prevalence families like Austronesian likely arose as an innovation through analogy or contact, as evidenced by its reconstruction to Proto-Austronesian and subsequent losses in peripheral branches.

Geographic and Areal Patterns

The inclusive/exclusive distinction, or clusivity, exhibits a pronounced geographic concentration in certain regions of the world, with Insular and serving as primary hotspots. In Insular , clusivity is nearly ubiquitous among Austronesian languages, such as Malay and Javanese, where it manifests in pronominal systems across diverse island ecologies. This pattern extends prominently into , encompassing both Austronesian languages like Chamorro in the Marianas and Paamese in , as well as select in areas of intense contact, forming a key of the region. Similarly, the shows significant prevalence among indigenous languages, with approximately half of sampled Amerindian tongues encoding the distinction, often in Tupi-Guarani and Arawakan families, reflecting deep-rooted typological traits in lowland tropical environments. represents another core area, where non-Pama-Nyungan languages overwhelmingly feature clusivity, and even within the expansive Pama-Nyungan family, about 40 out of 71 sampled languages retain it, underscoring the feature's resilience in arid and coastal settings. Areal linguistics plays a crucial role in the spread and maintenance of clusivity, particularly through diffusion in contact zones. In the and surrounding lowlands, clusivity has diffused from Austronesian to neighboring via sprachbunds, as seen in Huon Peninsula varieties where non-Austronesian systems adopted the opposition under bilingualism pressures, though retention varies with ongoing contact intensity. Australian languages further illustrate this, with areal patterns overriding genetic affiliations in Pama-Nyungan groups; for instance, the distinction intensifies along adjacent to non-Pama-Nyungan areas, suggesting horizontal transfer over millennia of interaction. Such phenomena highlight clusivity's propensity for borrowing in multilingual ecologies, contrasting with its recessive nature in high-contact Eurasian settings where it is more readily lost. Notably absent from and the interiors of and , clusivity appears in only rare instances across these continents, with no documented cases in any European language and minimal presence in beyond isolated outliers. In the , while widespread in the Amazon, the feature shows patchy distribution northward, with diffusion evident in western regions through inter-family contacts. Recent linguistic surveys from the 2020s, integrating databases like with typological resources, indicate clusivity in approximately 25–30% of the world's languages (around 1,750–2,100 as of 2025 estimates), predominantly in small, isolate-rich families of the aforementioned core regions. However, endangerment and urbanization pose risks, with the feature eroding in contact-heavy contexts; for example, West Oceanic languages in urbanizing exhibit clusivity loss as speakers shift to dominant creoles, accelerating decline in vulnerable highland and island communities.
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