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The theoretical outlook of usage-based linguistics is a position that views language as a dynamic, evolving system and that recognizes the importance of usage frequency and frequency effects in language, as well as the foundational role of domain-general sociocognitive processes. Methodologically, usage-based studies draw on corpus-linguistic methods, experimentation, and computational modeling, often in ways that combine different methods and triangulate the results. Given the availability of corpus resources and the availability of experimental participants, there is a rich literature of usage-based studies focusing on Germanic languages, which at the same time has greatly benefited from usage-based research into other language families. This research has uncovered frequency effects based on measurements of token frequency, type frequency, collocational strength, and dispersion. These frequency effects result from the repeated experience of linguistic units such as words, collocations, morphological patterns, and syntactic constructions, which impact language production, language processing, and language change. Usage-based linguistics further investigates how the properties of linguistic structures can be explained in terms of cognitive and social processes that are not in themselves linguistic. Domain-general sociocognitive processes such as categorization, joint attention, pattern recognition, and intention reading manifest themselves in language processing and production, as well as in the structure of linguistic units. In addition to research that addresses the form and meaning of such linguistic units at different levels of linguistic organization, domains of inquiry that are in the current focus of usage-based studies include linguistic variation, first and second-language acquisition, bilingualism, and language change.

West Papua has approximately 300 ethnic languages, which are classified into two main families: the Austronesian languages, of the coastal ethnic groups, and the Papuan languages, of the montane native dwellers. Papuan languages are further sub-divided into 43 language families, of which Trans–New Guinea is the largest in terms of number. Wano is a member of the Trans–New Guinea family. Clauses lacking a verb as a core element in their structures are known as nonverbal clauses, which are intransitive cross-linguistically. Languages like English may grammatically differentiate nonverbal clauses from nonverbal predicates, which is not so in languages like Wano that lack a copula. An English clause, he is my child, for instance, is a verbal clause with a nonverbal predicate, while its equivalent expression in Wano, at nabut ‘he is my child’, with its morphosyntactic structure {he/she/it 1s-child.of male possessor}, is a nonverbal clause with a nonverbal predicate. Nonverbal clauses in Wano may have the forms of (a) subject-predicate, for example, at nica ‘she is my mother’, with its morphosyntactic structure: {he/she/it 1s-mother}, where the inalienable kin noun, nica ‘my mother’ {1s-mother} is the predicate; and (b) subject-object-predicate, for example, kat an nabua ‘you.sg love me’, with its morphosyntactic structure: {you.sg I 1s-love’}, of which the cognition noun, nabua ‘my love’ {1s-love}, functions as predicate head. How a nonverbal clause could be transitive is a fundamental question that is worth the explanatory definition of Wano nouns in terms of their morphology-semantics-pragmatics interface. Noun morphology in Wano is straightforward yet may undergo complex semantic-pragmatic coding with respect to morphosyntactic structures. One reason is that in some kin terminologies, the language distinguishes the sex of the possessor, such as the inalienable kin phrase ‘my child’, that is, nabut, which has the morphological structure of {1s-child.of male possessor} or {1s-fatherling:child}; this is applicable only for male possessor, and nayak {1s-motherling:child} is for female possessor. The distinction may lead to semantic-pragmatic complexity for the interpretation of the English possessive phrase our child in Wano, which is either ninyabut ‘our child’ {1p-fatherling:child}, restricted to male possessors, or ninyayak ‘our child’ {1p-motherling:child}, restricted to female possessors. The other reason is the presence of a type of inalienable noun, that is, physiocognition nouns, in nonverbal clauses as predicate elements, for example, an nanop anduk ‘my head is painful’ {I 1s-head 3s-pain}, where the physiology noun anduk ‘his pain’ {3s-pain} is the predicate, and kat at enokweid ‘you.sg think of him’ {you.sg he 3s-mind} is the clause that has the cognition noun enokweid ‘his mind’ as predicate. Wano divides inalienable nouns into: (2.1) cultural nouns, for example, nayum ‘my netbag’ {1s-netbag}; (2.2) kin nouns, for example, kare ‘your.sg uncle’ {2s-uncle}; (2.3) body part nouns, for example, nanop ‘my head’ {1s-head} for (2.3.1) solid body part nouns and adian ‘his blood’ {3s-blood} for (2.3.2) liquid body part nouns; and (2.4) physiocognition nouns, for example, nabua ‘my love’ {1s-love} for (2.4.1) cognition nouns, and anduk ‘his pain’ {3s-pain} for (2.4.2) physiology nouns. Physiology nouns are found in the subject-predicate structure and cognition nouns in the subject-object-predicate.