to the touch [of a somewhat large or wet object]" → "slippery to the touch [of a very large or wet object]" Multiple sound-symbolic strategies may combine in a single word. Kang S. 2008 gives eight sound symbolic variants of the ideophone "the shape of many objects being blunt," each more intense than the other: → → → → → → → Kinship terminology The kinship terminology of Jeju has been the focus of particular attention. Jeju has a complex kinship system that distinguishes the gender of both the speaker and the relative. Gender distinctions are particularly noticeable in sibling terminology. The words and refer to "older same-gender sibling" and "younger same-gender sibling" respectively, while and refer specifically to "brother of a female" and "sister of a male" respectively. Female speakers also tend to refer to relatives with native compounds, whereas male speakers prefer Sino-Korean terms. For instance, the same cousin may be referred to by a man as "cousin" but by a woman as "paternal aunt's daughter." A major distinction between Jeju and Korean kinship terms is that women do not use honorifics to refer to their in-laws, reflecting weaker historical influence from Confucian patriarchal norms. Jeju also uses supplementary prefixes to clarify the type of kinship, equivalent to "step-" or "maternal" in English. These include , , and for paternal relations, for maternal relations, for step-relations, and for a male's in-laws, and for a woman's in-laws. Five other prefixes, which may be combined, mark relative age: or "eldest," "second eldest of three or more," "third eldest of four or more," and "youngest." These are used to distinguish relatives of the same generation. "grandfather" "oldest brother of one's grandfather" "second brother of one's grandfather" "third brother of one's grandfather" "fourth brother of one's grandfather" "fifth brother of one's grandfather" "youngest brother of one's grandfather" Other prefixes include , used in "great-grandfather", and , used to refer to a sibling of one's grandparent generally. Sample text The following is an excerpt from a version of the Menggam bon-puri, one of the epic chants recited by Jeju shamans. In this myth, the poacher Song Saman discovers an abandoned skull in the hills and cares for it as if it were his own ancestor. The skull reciprocates by warning Song Saman of his early death and advising him on how to avoid the chasa, the three gods of death. This version was