Also, the various approaches for reciprocality that exist in Ŋʒädär are not entirely trivial, and we'll find that a variety of interesting behaviours happen with regards to it.
1. Lexical Distinctions (intransitive vs. reciprocal vs. reflexive)
Some intransitive verbs have their meaning changed by turning them into reciprocals or reflexives.
A few examples include
ʒgaŋ(uk)- 'be part of a tribe or family'
talpa -hus ʒgaŋ -sa talpa (proper noun) comitative be affiliated 1 sg/(intransitive/3sg)-direct the Talpa clan with belong I
dat ŋul-ır ʒgaŋ-da-z
dat ŋul -ır ʒgaŋ -da -z we self plur nom belong 1pl/(intransitive/3sg)-direct direct we selves belong 1 pl
we belong to the same family unit (rather wider than core family, though)
dat ŋul -ır ʒgaŋ -da -jut we self plur nom belong 1pl/(intransitive/3sg)-direct inverse we selves belong 1 pl
we belong to the same clan
2. Non-object Reciprocal vs. Reflexive distinctions
There is an adverb ıbars, cognate to the -bara suffix. It can signify something along the line of 'in haphazard, random disarray' -
It can also be used for transitive verbs to signify e.g. sending things all around, doing something in multiple places, etc. However, it can also signify reciprocality. Some verbs in Ŋʒädär have suppletive forms for different recipients, and with these, for instance, ıbars will signify reciprocality:
dat ıbars ban -da we around run 1pl/intransitive we around are running
we are running around / we are running all over the place
ür karos ıbars kep'är-ür-z(note: karos, "gift" is non-count!)
'you give each other gifts'
The same holds with other verbs of giving, but also goes with less semantically specific verbs, albeit there is some ambiguity:
sint ıbars vörvör-täs
'they speak over each other/they speak in all directions/they speak random stuff/they argue'