Linguistic Anthropology

Sign language typology is the study of languages that use the visual-gestural rather than the auditory-vocal modality, and allows typologists to consider issues of language modality alongside typological patterns. Modality effects may be absolute, where features exist only in one of the modalities, or relative, where features are more frequent in one modality than the other. Sign language typologists, while widening the scope of typological investigations, are also concerned with many of the same issues as spoken language typologists, such as areal typology, grammaticalisation, and methodological questions. Although sign language typology is one of the more recent areas to emerge in the field, several studies have examined domains of linguistic structures in over 30 sign languages, and we focus on key findings from research in the domains of interrogatives, negation, possession, and numerals. The aim of the chapter is not to give comprehensive overviews of each domain, but rather to highlight issues of general relevance. We conclude with reflections on the emerging field of cross-modal typology, where data from spoken and signed languages are systematically included. This endeavour may necessitate the redefinition of terms and concepts, and will present new challenges for spoken and sign language typologists alike.

Koncepti i “Perëndimit” [lat: Occident] dhe ai i “Lindjes” [lat: Orient] si vendndodhje dhe pozicionim gjeografik, i ka rrënjët e veta në qytetërimin Greko-Roman të Europës dhe është i lidhur gjithashtu me ardhjen aty të besimit Kristian. Por veç kuptimit gjeografik, termi “Perëndim” ka edhe një tjetër kuptim që është ai kulturor dhe ka si vendndodhje rajonet e gjithë Pellgut Mesdhetar dhe rrethinat e saj, (Athina dhe Roma citohen shpesh si krijuesit e kësaj kulture). Vetë Qytetërimi Perëndimor Europian, në përsosjen e vet, u mbështet në traditën që gjeti te disa qytetërime akoma më të hershme. Lindja dhe zgjerimi i perandorive luajti nje rol të veçantë për këtë gjë sepse me kalimin e kohës, ato e shoqëruan zgjerimin e tyre në Lindje e më pas në Perëndim, duke u shtrirë në rajonet bregdetare të Mesdheut dhe Detit të Zi duke i pushtuar ato, e më pas, me tërheqjen e tyre, lanë ndikim të madh në disa prej qytetërimeve të vjetra të Lindjes së Afërme si Fenikia, Kartagjena, Mesopotamia dhe Egjipti. Ndër to, qytetërimi më i hershëm që luajti rol të padiskutueshëm në zhvillimin e Qytetërimit Perëndimor ishte ai i Mesopotamisë, i cili konsiderohet shpesh si “Djepi i qytetërimit”.
Nga përdorimi i gjerë i termit “Kulturë Perëndimore”, dihet tashmë se ai i referohet normave sociale, vlerave etike, zakoneve tradicionale, besimeve fetare, objekteve të veçanta, artefakteve të gjetura, sistemeve politike, teknologjisë, etj. Në mënyrë të veçantë, Kultura Perëndimore përfshin në vetvete së pari ndikimin kulturor Kristian Biblik, me mendimin shpirtëror, zakonet dhe çdo traditë tjetër morale dhe etike; së dyti, ndikimin kulturor europian përsa i përket traditave artistike muzikore, folklorike, etike dhe orale; së treti, ndikimin kulturor klasik Greko-Roman në art, filozofi, letërsi, trashëgimi, etj. Koncepti “Kulturë Perëndimore” lidhet me kuptimin klasik të botës perëndimore dhe në këtë kuptim, kjo kulturë është prirje drejt principeve letrare, shkencore, politike, artistike dhe filozofike që e veçojnë atë nga qytetërimet e tjera. Ajo karakterizohet nga një mori temash legale e traditash artistike, filozofike, letrare, etj. Atë e gjejmë psh. në trashëgiminë e Helenëve, Latinëve, Keltëve, Gjermanëve, Sllavëve, Hebrenjve dhe grupeve të tjera etnike dhe gjuhësore, e po kështu te Kristianizmi, i cili luajti një rol të madh në formëzimin e Civilizimit Perëndimor duke filluar, siç besohet, prej të paktën shekullit IV.

était professeur d'histoire médiévale à l'université de Poitiers depuis 1994, où il dirigea longtemps le CESCM et dirigeait les Cahiers de civilisation médiévale. Il fut l'un des plus grands historiens médiévistes de la fin du XX siècle et du début du XXI . Il avait grandi dans le milieu des philologues catalans, et fit des études d'histoire et de linguistique romane à l'université d'Aix-en-Provence, notamment sous la direction de Noël Coulet, et au contact de Gérard Gouiran. Il était aussi diplômé de l'École pratique des hautes études en sciences historiques et philologiques. Cette double formation est fondamentale pour la compréhension de ses méthodes de recherche et, par conséquent, de ses résultats, qui ont profondément renouvelé des sujets qu'on pensait parfois bien connaître. Il fut, pour les études occitanes, à l'origine d'un nouveau regard porté par les historiens sur les textes littéraires des XII et XIII siècles. Dès la rédaction de sa thèse de doctorat sur la noblesse catalane, puis par ses travaux sur la portée propagandiste des textes de troubadours en Provence, il fut un savant à part, saisissant à bras le corps -c'est un trait fondamental de sa science -, à côté des sources documentaires, les sources littéraires et particulièrement la poésie politique et d'actualité lyrique et narrative (sirventès, chansons de geste, romans). De ses résultats nouveaux, et de la méthode qu'il contribua à créer, nous, philologues, avons pu bâtir d'autres histoires des textes et de la littérature, une nouvelle compréhension et de nouvelles interprétations (textes et contextes). Après cette première période d'intérêt catalano-provençal, Martin Aurell avait ensuite déplacé son terrain vers la frange la plus occidentale de l'Europe, vers l'histoire de l'Aquitaine, et vers la lutte des Plantagenêts et des Capétiens, avec un intérêt particulier pour la souveraine duchesse Aliénor. Il venait d'ailleurs de recevoir parmi de multiples prix, celui de la biographie pour son dernier livre sur cette reine. Il fut aussi l'un des tenants d'une recherche dépassionnée sur l'hérésie en Languedoc et un catholique conscient de la culpabilité de l'Église, qu'il saisissait à travers les voix de contestation de la croisade outre-mer comme en terres chrétiennes. Il contribua à changer l'image du Moyen Âge, de l'espace de la langue occitane, et de sa littérature, auprès d'un large public par la renommée de ses travaux, due à leur rigueur, à leur nouveauté, à leur hauteur de vue, en plus de son infatigable goût de l'enseignement. C'était un homme d'honneur et de devoir, ayant le sens du travail, du mérite, de la justice. C'était aussi un homme bon et généreux, soucieux d'autrui et d'une très grande humilité, dont les paroles soutenaient dans le travail et réconfortaient dans la vie. Un homme aimé et aimant. Un modèle.

Artykuł stanowi przegląd flamandzkich tematów malarskich XVI i XVII w., w których pojawiały się s winie. Były one przedstawiane w sztuce od najdawniejszych czasów. W przeciągu stuleci nadawano im różne znaczenia symboliczne. Większość z nich miała ewidentnie negatywne konotacje: grzech, rozpusta, żarłoczność, lenistwo itd. Jednocześnie świnie były – ze względu na swoją rolę gospodarczą – ważną częścią przedstawień miesięcy i pół roku (symbolem listopada bądź grudnia było świniobicie). Rozwijająca się we Flandrii animalistyka przedstawiała trzodę chlewną. Bogatą symbolikę świń wykorzystywano do celo w moralizatorskich. Przedstawienia syna marnotrawnego ostrzegały przed upadkiem moralnym. Wypędzane przez Chrystusa demony wchodzą w trzodę wieprzy. Świnie były też symbolem rozpusty i żarłoczności. W malarstwie flamandzkim były jednak także przedstawienia s win o neutralnym lub pozytywnym wydźwięku. Prosię towarzyszyło św. Antoniemu. Kirke przemieniła towarzyszy Odyseusza w wieprze. Świnia była bohaterką przysłów. Wreszcie, zwierzęta te były niezbywalnym elementem krajobrazu Niderlandów. Prowadzono je na targi i sprzedawano. Tuczenie i bicie świń były tradycyjnymi pracami listopadowo-grudniowymi, które zabezpieczały pożywienie na długie, zimowe miesiące. Ubite prosięta były jednym z kluczowych elementów martwych natur kuchennych i targowych. Obfitość przedstawianych na nich mięs symbolizowała dostatek Flandrii pierwszej połowy XVII w., a zarazem przypominała o śmierci i przemijaniu.

Los teoremas son el resultado de una observación o reflexión detenida y atenta respecto algún tema, es a partir de ahí que Enrique Cabrejas nos aporta unas conclusiones y que demuestra lógicamente. Su primer teorema: “La teoría de los acrónimos ibéricos” explicaba que los caracteres ibéricos eran acrónimos o iberogramas, es decir símbolos con significado y eso le llevó a un segundo teorema y que ahora aquí en estas páginas expone: “TAXONOMÍA HISPÁNICA”.

Sostiene la teoría de que la lengua española no es la continuadora hablada del latín como se afirma sino que se trata de la consecuencia lógica de la lengua vernácula ibérica que mediante la tradición oral pasó de madres a hijos, la hablada “vulgar” hispana -casta e llana- y que fue recuperada en tiempos alfonsinos para pasar a ser una lengua ya no sólo hablada sino a partir de entonces también escrita empero al estilo de la moderna escritura románica de la nueva época.

Esta arcaica lengua que fue -casta e llana-, es decir (de la raza y popular) invisibilizada por su ascendencia greca oscura regional su naturaleza era y es: emotiva, conativa, poética, fática, metalingüística y referencial, por tanto una lengua asimismo metafórica. Es decir que la ortografía española, no lo parezca, es una escritura fonética, figurativa y significada. Nuestros caracteres son ideogramas. ¡Asombroso! La razón se fundamenta en la herencia Sánscrita como lengua “artificial”.

Una obra artificial conlleva un método y un orden - sostiene Cabrejas - y nos muestra que ese método y ese orden se encuentran presentes en las letras del alfabeto del idioma que actualmente denominamos español, demostrando que “la lengua española fue un idioma natural construido.” 

Y probablemente hayan oído decir de la lengua ibérica que es un antiquísimo idioma que no ha sido descifrado. Igual no lo saben pero, el 21 de Abril de 2012 Enrique Cabrejas descifró una de las numerosas escrituras ibéricas. Lo hizo a través de la lengua ibérica central (celtibérica). No obstante, lo inaudito es que pudo constatar y a través de sus investigaciones que esa rara lengua era la misma que la castellana pero escrita de otro modo distinto.

Ambos idiomas - según señala Cabrejas - guardan iguales rasgos lingüísticos y sus sesgos muestran una idéntica filosofía del lenguaje. Sorprende pero, en sus propias palabras: “el sustrato de la antigua lengua ibérica resultó ser la inaudita escuela de la contemporánea lengua castellana y española”. Así, y al objeto de probarlo fehacientemente recuperó para el conocimiento una gramática ibérica y confeccionó un inédito diccionario con más de un millar de raíces ibero-castellanas transcritas al español: DICCIONARIO IBERO - ESPAÑOL.

This article provides the first scientific description of the Votic kinship term system and a comparison with linguistically and geographically similar kinship term systems. The unique generational bias in the relatadness subsystem, previously discovered in the Izhorian kinship term system, is also found in the Votic language, and most likely it was from the Votic kinship term system that it was adopted by the Izhorians. The kinship term systems also demonstrate a special cultural connection between the inhabitants of the southern and northern coasts of the Gulf of Finland, which indicates stronger ties between the speakers of the Evrimeiset dialect of Finnish and the Izhorians and Vodians than with the speakers of the Karelian idiom proper.

We expose a pragmatic view of the iconic sign, getting rid totally of the notion of reference. In communicative contexts (not in Arts), an iconic sign is useful as far as it succeeds in making a reader produce an expected interpretation. So, its essential feature has to reside in the recognizability of a conventional visual type. We illustrate how the visual type - being conventional - is dependent from the target readers population. We show examples of how significant visual features, defining a stereotypical visual sign for a given concept, may be found in corpora of spontaneous drawing productions. Samples are given from a population of 13/14 years old school children.

On pourrait penser que l'unilinguisme, corrélat glottopolitique du nationalisme linguistique (Boyer, 2008 ; et par ailleurs idéologie dont l'impact sur l'histoire de la langue française et plus généralement sur l'histoire linguistique de la France n'est plus à démontrer, qui n'a toléré aucune langue concurrente du français sur les territoires du Royaume, puis de la République, pas plus qu'il n'a jamais vraiment accepté les velléités naturelles de manquement à la norme légitime Boyer, 2000), est du point de vue sociolinguistique une spécialité française. À y regarder de plus près, une autre langue romane, tout aussi expansionniste durant des siècles, peut elle aussi revendiquer une telle idéologie, bien que dans une version moins assurée (le soutien effectif de l'appareil d'État n'ayant pas eu sur la longue durée l'efficacité assimilatrice et uniformisatrice de l'État républicain français) : il s'agit de l'espagnol (nommé également castillan selon les contextes). En effet, quelques semaines après la chute de Barcelone et l'imposition définitive de l'autorité des rois d'Espagne sur la Catalogne (1714), l'Académie de la langue espagnole (Real Academia Española) est créée sous l'autorité du Roi de Castille Felipe V. Pour ce qui concerne la France, l'Académie française avait été créée par Richelieu sous l'égide de la monarchie, en 1635, alors que l'unification linguistique institutionnelle (administrative) avait été sinon imposée, du moins proclamée sur les territoires de ladite monarchie depuis le xvi e siècle 1 . Mais l'homologie idéologique ne s'arrête pas aux péripéties de la grammatisation (Auroux, 1992). Elle peut être observée, certes avec des différences de nature glottopolitique évidentes, au cours des siècles qui ont assuré l'institution de la langue jusqu'au temps des colonisations qui ont eu pour 1. Comme le rappellent Colombat, Fournier, Puech (2010, p. 146) : « À partir de la Renaissance, les grammairiens ont eu le sentiment de contribuer à édifier l'un des piliers sur lesquels repose le pouvoir du Prince et, inversement, la codification de la langue nationale tend à devenir une affaire de politique intérieure de première importance. » Université Montpellier 3, DIPRALANG, EA 739

Corriente, F. 1983. "Algunos sufijos derivativos romances en mozárabe, hispanoárabe y en los arabismos hispánicos", Aula Orientalis 1, 55-60. Corriente, F. 1988a. El léxico árabe andalusí según P. de Alcalá (ordenado por raíces, corregido, anotado y fonémicamente interpretado). Madrid: Universidad Complutense. Corriente, F. 1988b. Poesía estrófica (cejeles y/o muwašša āt) atribuida al místico granadino aš-Šuštarī (siglo XIII d.C.). Madrid: CSIC.

Hukuk dili kendine has terimler ve klişe ifadelerle dolu bir dildir. Dolayısıyla hukuk dilinde günlük hayatta kullanılan kelimeler bile tamamen farklı anlamlar kazanabilmektedir. Bu nedenle dilbilim alanında son zamanlarda hukuk dili bilimi adlı bir bilim dalı ortaya çıkmıştır. Bilindiği gibi çağdaş Rusya ve Türkiye aynı hukuk sistemi uygulamaktadır. Buna rağmen Rusça ile Türkçe hukuk dilleri arasında gerçekleştirilen hukuk çevirisi oldukça zor bir alandır. Çünkü söz konusu alanda kaliteli çeviri yapabilmek için iki ulusal hukuk sistemini, kullanılan terimler ile klişe ifadelerin taşıdıkları anlamları iyi bilmek gerekir. Rusça ve Türkçe hukuk dillerinde kullanılan ortak hukuk terimlerinin sayıca az olduğu göze çarpmaktadır. Bu durumun sebebi ise Türkçe hukuk dilinin temelinde İslâm hukukunun yatması ve çoğu terimin Arapça kökenli olması sayılabilmektedir. Rusça hukuk dilinde İslâm hukuku ile ilgili terimlerin kullanılmakta olduğu da görünmektedir. Fakat söz konusu terimlerin alıntılama yoluyla Rusçaya girmesi, taşıdıkları anlamlarda değişmelere yol açabilmektedir. Dolayısıyla yapılan araştırmanın temel amacı, Rusça hukuk dilinde kullanılmakta olan Arapça kökenli terimleri tespit etmek ve onları fıkıh terimleri ile anlam açısından karşılaştırdıktan sonra alıntılanan fıkıh terimlerinin açıklamalarındaki anlam değişmelerini tespit etmektir. Araştırma esnasında belge taraması, karşılaştırmalı analiz ve betimsel analiz gibi dilbilimsel araştırma yöntemleri kullanılmıştır. Belirtilen araştırma yöntemlerinin yanı sıra anlambilimsel araştırmalarda kullanılan bileşenler analizi ile bağlam analizinden de faydalanılmıştır. Yapılan inceleme sonucunda Rusça hukuk dilinde kullanılan fıkıh terimlerinin büyük bir kısmının fonetik değişikliklere uğradığı tespit edilmiştir. Hatta bazı durumlarda söz konusu değişiklikler fıkıh terimleri arasında terimlerin eşdeğerini bulmayı zorlaştırmaktadır. Bunun dışında Arapça kökenli terimlerin kavramsal çerçeveleri oluşturuldu ve birçok terimin kavramsal çerçevelerinin fıkıh terimlerine göre eksik bilgi içerdiği, bazı terimlerin ise daha çok ansiklopedik açıklamalı bilgi vermek amaçlı hukukî terimler sözlüklerine girdiği gibi sonuçlara ulaşılmıştır.

The Sapir-Whorf Hypothesis' is named after the American linguist Edward Sapir (1884-1939) and his student Benjamin Lee Whorf (1897-1941). Both Sapir and Whorf worked extensively on American Indian languages and made important contributions to our knowledge of those languages and also to linguistic theory (among other things). The work most clearly relevant to the hypothesis was done in the 1930s, towards the end of their respective careers, so their ideas represent the results of two distinguished lifetimes devoted to the serious study of language and culture and cannot be dismissed lightly. Here is one of the most famous quotations in which Whorf (1940) laid out his view on the relationship between language and thought:. .. the background linguistic system (in other words, the grammar) of each language is not merely a reproducing instrument for voicing ideas but rather is itself the shaper of ideas, the program, and guide for the individual's mental activity, for his analysis of impressions, for the synthesis of his mental stock in trade. Formulation of ideas is not an independent process, strictly rational in the old sense, but is part of a particular grammar, and differs, from slightly to greatly, between different grammars…We are thus introduced to a new principle of relativity, which holds that all observers are not led by the same physical evidence to the same picture of the universe unless their linguistic backgrounds are similar or can in some way be calibrated. Key concept: "The grammar of each language is not merely a reproducing instrument for voicing ideas but rather is itself the shaper of ideas…"Language structures how we perceive and categorize the world. Thought is influenced by linguistic patterns inherent in our language. Linguistic Relativity vs. Linguistic Determinism 1. Linguistic Determinism: The strong version of the Sapir-Whorf Hypothesis, which suggests that language completely determines thought. According to this view, individuals can only think and perceive the world within the framework provided by their language.

If the average is a third grade reading level, this make Scripture, liturgy, and many of our printed resources inaccessible for a majority of Deaf people. How can you explain this dilemma? The same way it is difficult to explain what it means to be deaf, until you experience it, it is also difficult to explain why this is true. One of the examples used is to ask you to read, "Bilowgii waxaa jiray Ereyga." 3 You cannot pronounce it, only look at the letters and words. Can you understand what it says? This is how a majority of Deaf people view English. You can look at and spell the word, but it means nothing as there is no picture or concept associated with the word. Many of our words in English are not iconic, they have no picture. They have an idea, but no definite visual graphic that will portray that idea. Imagine if every seventh word in a book was something like "Bilowgii," would you continue reading? Another major challenge for reaching Deaf people with the Gospel is use of the "passive" voice. We often use the passive voice when we are writing in English. The problem for Deaf people is that sign language is all "active." There is no consensus of a way to sign the passive voice. When a deaf person reads "on the night in which He was betrayed" it comes out as "night He (Jesus) betrayed (someone)." When the Words of Institution are signed during the Lord's Supper in a Deaf Congregation it must be changed to sign "night Judas betrayed Jesus." You must show who is the actor and what they are doing in an active 2

How has the ability to express reflexivity, including regulating affect, come to be part of the bundled self that workers are required to be? This paper offers a rigorous genealogical analysis of the multiple histories of knowledge and power that have informed the emergence and shaping of ‘reflexive registers,’ or socially typified ways of speaking and reflecting about oneself that stand for morally marked models of selfhood. It takes as a starting-point programs documented in my ethnography of employability programs in London, UK where workers of all sorts are asked to learn to examine their personalities and to express their feelings. It then draws on original historiographical and ethnographic data that allows documentation of the logics and circumstances informing the emergence and development of reflexivity as a resource for employability. It argues for an interdisciplinary understanding of reflexivity and its communicability that theorises the workers as products of history, c...

This paper discusses how Switzerland is branded by the Swiss state under late capitalism. Drawing on discursive data collected in the framework of a research project investigating the international promotion of Switzerland, I particularly focus on how multilingualism and cultural diversity are constructed by the Swiss government as a capital belonging to Switzerland and its history and on how and why this imagined historical capital is reframed in promotional terms. In doing so, I question the function of the historicity of Swiss multilingualism and cultural diversity in nation branding practices and analyze the logics causing specific tokens of multilingualism and cultural diversity to emerge as desirable promotional features. Finally, I research how the promotional investment in Swiss multilingualism and cultural diversity affects the status and value of its historical capital and how this has consequences for what can be said (or not) about Switzerland and its history.

Abstract : The essay offers a reinterpretation of Les Interactions Risquées, twenty years after its first publication. It does so by delving into the folds of the model proposed by Eric Landowski, which has quickly become a classic in the discipline. The essay explores the intellectual and social context from which the model emerged, the implicit ideology-philosophy underpinning its construction and description, and the challenges of defining a standard processuality in the transition from one regime of interaction to another. These reflections highlight the potential embedded in the model: specifically, they aim to promote a non-reductionist interpretation of it and an exploration of the relationships between regimes that allows for a more nuanced understanding of the actual, lived dynamics of meaning production, destruction, and transformation. Finally, the essay proposes associating specific entity-concepts—objects, values, rhythms, and presences—with each regime: their constant coexistence and interaction account for the complexity of the phenomenon we call “meaning” or “sense.”

Elías Domínguez Barajas' book is one of the few works by an ethnolinguist concerning proverbs. In addition to textual, interdiscursive, and speech community issues, he explores educational-societal matters. According to the author, educators' thoughtful application of discursive techniques favored by ethnolinguistic minorities, in this case proverbs for Latinos, can help ensure the academic and professional success of members of these same groups. Proverbs are a nearly universal genre using culturally-specific metaphors. Often proverb research monographs describe proverb use in one location, whether a country, region, or city. Domínguez Barajas instead delves into proverb implementation in discourse among one extended family in their two locations of residence, the farming village of Janácuaro, Mexico and Chicago, U.S.A. Research concerning proverbs has been carried out by various disciplines with no individual field able to claim exclusive rights to the endeavor. Key disciplines in the research of proverbs have included anthropology, cognitive science, folklore, and psychology. Those who have attempted to limit the purview to one primary discipline have been left with a stilted presentation of proverbs. In contrast, Domínguez Barajas affirms and demonstrates a robust interdisciplinary approach to contextual proverb analysis. Topics addressed in the book such as migration, footing, language ideology, and innovation will be familiar to anthropologists. Although the author does not address these topics with these specific anthropological terms, these matters are at the core of his inquiry. Where a contemporary anthropologist would likely look to Asif Agha, Domínguez Barajas takes counsel from the likes of Roman Jakobson. Still, the topics he considers are vital to contemporary linguistic anthropology and its shared efforts with related fields, as described in a recent article by Francis Cody ("Linguistic Anthropology at the End of the Naughts: A Review of 2009" American Anthropologist, 2010:200-207). Building on the work of Jakobson, the author posits three primary functions for proverbs: supporting arguments, teaching the younger generation, and enhancing rapport. There is substantial proverb research addressing the first two functions, but little on the matter of supporting group identity. The author attributes a wide range of subfunctions under "enhancing rapport": overcoming generational gaps (p. 15), reinforcing shared values (p. 17), and expressing solidarity (p. 67). Domínguez Barajas describes the significance of proverb implementation in providing a place for discourse, effectively (re)creating "the social and cultural landscape of its place of origin" (p. 165) whether implemented in that place or a foreign land. Domínguez Barajas begins with an overview and discussion of the transnational network being investigated. He then focuses for two chapters on proverb meaning and use as part of discourse. Here he both affirms the approach of ethnography of speech and more recent explorations concerning intertextuality. Next, he presents two chapters on the cognitive processes involved in understanding and applying proverbs. His two points: 1. intelligence is based on both inborn capacity and learned linguistic competence; 2. proverbs involve high order mental processes similar to those utilized in effective written communication. This section is followed by the author's argument for changes needed in the educational system to bs_bs_banner

This Dissertation aims to explore Gaelic identity and its relationship with the Irish language in contemporary Ireland. It consists of (1) a theoretical research of ethnic reality, (2) an historical research of ethnic identification, and a (3) description and statistical analysis of a survey. The theoretical research explores ethnic reality and its social and psychological foundations. The concept of 'identity', and the interacting concepts of 'culture', 'ideology' and 'power' are discussed. The historical research attempts to uncover layers of ethnic identification from the present into the High Medieval period. This chapter concludes that Gaelic identity was until recently the main feature of ethnic identification among native Irish-speakers in Ireland. The fieldwork consisted of a survey in a Category A Gaeltacht region and in a Galltacht region. A total of 326 interviews were conducted as part of this research. The survey provides statistical evidence that Gaelic identity is still accepted as secondary identity among Irish speakers in the Gaeltacht and it is a much less accepted identity among English-speakers in the Galltacht. The research concludes that Gaelic identification in the Gaeltacht is not a politically organising force and those who identify themselves as Gaels lack collective representation.

Despite their ancestrality among the Asian-Portuguese creoles, those of Southeastern India are currently in an advanced state of decline. Collectively known as the Indo-Portuguese creoles of the Malabar, or Malabar Indo-Portuguese, there were once significant speech communities in many towns, but over the centuries, the communities shifted heavily towards English and Malayalam, the dominant language locally. Language documentation was carried out since 2006 with the assistance of the very last fluent speakers of Malabar Indo-Portuguese in Cannanore (6 speakers), Cochin (1 speaker), and Calicut (1 speaker), resulting in a corpus which offers a glimpse of the language at the tail end of a process of loss, when it is no longer used on a daily basis (with the exception of a single homestead) and, in the case of the most geographically isolated speakers, hardly ever spoken at all.

Here, I explore certain instances of variation that can be identified in the corpora, especially with respect to functional morphemes. The specific present circumstance of Malabar Indo-Portuguese – a dwindling minority language, geographically diffuse, and used in highly multilingual settings – poses considerable challenges to a clear interpretation of such instances of variation. While certain cases – especially if they involve the observable interference of the speakers’ current dominant languages, English and Malayalam – may reasonably be interpreted either as cases of code-switching, as nonce borrowings, or as the product of language obsolescence, others appear to reflect subgroup preferences, including family-internal specificities and geographical variation, although the small number of informants does not entirely clarify this. In addition, some other instances of variation contradict the obsolescence scenario, such as e.g. the preference for a Malayalam-derived oblique case-marker over a Portuguese-derived one, which is in fact associated with the most fluent creole speakers, rather than those that show the clearest effects of language obsolescence. This is an exercise in the study of variation which simultaneously draws attention to the variability of creole languages (not only across relatively vast areas, but also in closely-knit communities) and highlights the specific challenges of conducting linguistic research among the last speakers of a particular language.

This study examines the classification and function of toponyms to reveal the local knowledge of Sundanese people in the western Bandung-North area. This research uses anthropological linguistic theory. The data of this research are lexicon in toponyms based on local knowledge in the western Bandung-North area. The data is sourced from several community components consisting of village elders and ordinary people. The study incorporates four methods for data collection, which are participant observation, participatory conversation observation, interviews, and documentation. These techniques are chosen based on their ability to gather comprehensive, accurate, and reliable data. The results show that there are five classifications of toponyms, namely (1) hydrologicalbiological characteristics, (2) hydrological-state characteristics, (3) geomorphological-biological characteristics, (4) geomorphological-state characteristics, and (5) state characteristics. This research also shows that the lexicon in toponyms in the western Bandung-North area portrays the closeness of humans to nature, humans to humans, and humans to their God. In addition, Sundanese people in the western Bandung-North area also have local knowledge about ethnoecology, which is recorded in the toponyms in the area. This local knowledge of ethnoecology has benefits as an effort to maintain the terrestrial ecosystem, which is one of the pillars of environmental development in the context of the Sustainable Development Goals (SDGs).

This article documents the historical and semiotic factors that have entailed a normative ambiguity of "the internship, " both as an ideological sign and as a participant role that has increasingly mediated the relationships between higher education and careers in the United States. We present comparative life history narratives of two interns drawn from a longitudinal interview study, which illustrate the negotiations, experiences, and consequences that the ambiguity of the internship participant role entails for students attempting to navigate the transition between education and employment. We argue that the stable semiotic ambiguity of the internship participant role is a consequence of a political economy of collusion, in which employers, educators, and students benefit from the emergence and spread of the internship economy, with students finding it uniquely useful to establish credibility in the highly competitive employment market. We point out how students' class-based resources, networks, and positionalities constrain the possible outcomes for them from this process.

This paper explores the need for integrating cognitive perspectives into cultural analysis. Conventional cultural studies largely focus on historical, social, and political contexts, often leaving out the cognitive processes that underlie cultural experiences. By incorporating insights from cognitive theories, such as conceptual blending, Faggin's and D'Ariano 's theory of consciousness and Hoffman's interface theory of perception this paper examines how subjective experiences and shared mental processes shape cultural narratives and artifacts. Linking up the cognitive and cultural fields enriches our understanding of how individuals and communities create and interpret cultural meanings, fostering a holistic approach to cultural dynamics.

Research on language stability typically departs from a sample of motherdaughter languages (e.g., Greenhill et al. 2017, Honeybone 2019, Moran et al. 2021). Instead, this study aims at measuring consonant stability (presence or absence of change) in Portuguese-based creoles. Our approach enables us to: (i) build a stability scale of the adaptation of shifted phonological systems, and (ii) measure distances between creoles with regard to their lexifier. Our hypothesis is that less stable segments are typologically rare and that they were unstable in Portuguese from the 16th century until today. Our main findings are: (i) consonant stability is strongly correlated to typological frequency, (ii) the similarity between the consonant systems of the substrates and the lexifier does not affect the stability scores, and (iii) the sociohistorical characteristics of each settlement, namely the duration and the conditions of contact, play a role on phonological stability in the creoles under observation.

This foreword by the journal editors of Gender and Language announces the special issue “Cultivating Trans Linguistics” (December 2024), guest edited by Lal Zimman, Cedar Brown, and deandre miles-hercules. Outlining the steep global rise of far-right ideologies targeting trans and nonbinary people since beginning their term in 2020, the editors set out the urgent need for the field to amplify trans-affirming, cis-critical theories and analytical perspectives.  See the full issue here: https://utppublishing.com/toc/gl/current

Scientia é o cerne da palavra ciência, produto do conhecimento acumulado e a tecnologia é o resultado da evolução e do desenvolvimento científico.
Em linhas gerais, ciência e tecnologia estão implicitamente ligados, implicando uma relação simbiótica que impulsiona a inovação.
Usualmente, no livro, são demonstrados diversos tipos de abordagens teórico-práticos nos resultados obtidos pelos vários autores na construção de cada capítulo. Habitualmente, a Atena Editora propõe a divulgação técnico-científica com excelência, essencial para assegurar o destaque entre as melhores editoras.

Os resultados demonstram a predominância de um discurso essencialista de identidade sexual apoiado em uma visão hegemônica heteronormativa que procura descrever os indivíduos dentro de um espaço social binário. PALAVRAS-CHAVE: discurso, sexualidade e gênero.

If the online/offline nexus is indeed the new contemporary
habitat of humans, even for those without computers, the
sociological “re-imagination” advocated by Blommaert (2018)
becomes unavoidable. This re-imagination requires new scientific
modeling of empirical social facts that includes the internet
as a “global infrastructure for sociality,” as Blommaert points
out, and incorporates interactions within human–machine sociotechnical
assemblages as a key sociolinguistic object of inquiry.

Les mobilites et l’urbanisation croissante ou superdiversite ont pour consequence le contact de repertoires linguistiques heterogenes agissant comme ressources disponibles pour les locuteurs. Les pratiques langagieres heterogenes qui en resultent en sont de bons exemples. Si ce type de productions plurilingues est frequent au Senegal, il pose un ensemble de problemes pour annoter et decrire les phenomenes langagiers a l’œuvre et beaucoup reste a faire dans le domaine de la linguistique de corpus plurilingues. Nous presentons ici quelques choix d’annotation des donnees plurilingues et montrons que les choix actuels disponibles renvoient tous, explicitement ou implicitement, a des langues matrices que les concepts de pratiques langagieres ou languaging devraient permettre de contourner. Nous nous appuyons sur une methode d’annotation dediee aux corpus plurilingues (Leglise & Alby 2013, Vaillant & Leglise 2014) que nous appliquons a un corpus de pratiques langagieres heterogenes melant...

ÖZET Günümüzde Rusya Federasyonu'nun Kuzeybatısında yer alan Kola yarımadasında Finlandiya, İsveç ve Norveç'i de içerisine alacak şekilde İskandinavya'nın kuzey bölgelerinde yaşamlarını asırlardır sürdüren Saamiler yaşadıkları coğrafyaya adaptasyon süreci içerisinde tıpkı maddi kültürleri gibi inanç dünyalarını da uyarlamışlardır. Bir yanda İskandinav yarımadasından ve çevre bölgelerinden diğer yandan İskandinavya'dan Mançurya'ya kadar uzanan bir coğrafyadan almış oldukları mirası bir arada bir bütün haline getiren Saamiler süreç içerisinde kendilerine özgün bir mitolojik sistem yaratmışlardır. Tıpkı Sibiryalı akrabaları gibi gök, yer ve yerin altı olarak kozmolojik bir anlayışı benimseyen Saami mitolojisi de pek çok zoomorfik ve antropomorfik yapıda insanlara karşı iyi, kötü veya nispeten tarafsız tanrılara ve ruhlara sahiptir. ANAHTAR SÖZCÜKLER Saami, Mitoloji, Şamanizm, Lapon, Etnografya.

This article explores the death rituals and ancestor veneration practices of the Turkana people, examining how these traditions reflect and reinforce Turkana cosmology, social cohesion, and communal identity. Using an ethnographic approach, the study provides a detailed account of the stages of death ritualsfrom initial preparations to burial rites and post-burial ceremoniesemphasizing their profound symbolic and spiritual meanings. Integral to the Turkana religious worldview is Akuj Apa, the Supreme Being whose overarching presence imbues funerary observances with a sense of cosmic order and sanctity. Closely connected to this belief in Akuj Apa is the Turkana conception of life after death, wherein the departed are understood to remain in proximity to the living, mediating between the earthly and spiritual realms. Through various acts of veneration, including animal sacrifices, libations and invocations, the Turkana maintain ongoing relationships with their ancestors, thereby ensuring communal well-being and the continuity of the lineage. In the face of modern influences, such as globalization and religious conversion, some individuals adapt or synthesize burial and veneration practices to uphold cultural integrity. Framed within broader anthropological theories on rites of passage and ancestor reverence, this research offers comparative insights with other African cultures. By documenting and analyzing these death rituals, the article underscores their critical role in preserving Turkana heritage and invites further scholarly investigation into the intersection of tradition, identity, and modernity within indigenous African societies.

Doping corrosion inhibitor in a host structure (container) draws much attention among the researchers. This system, called smart corrosion inhibition, is designed not only to avoid undesirable reactions between the corrosion inhibitor and the matrix but also letting the inhibitor to be consumed just where it is needed. Moreover, in some cases, this system can undergo self-healing properties, if the coating is scratched. A lot of strategies are suggested to achieve these purposes, including loading corrosion inhibitor in nano-micro capsules, doping corrosion inhibitor in porous containers and etc. Other reservoirs that can be loaded with corrosion inhibitor are nanotubes, ion exchange particles, conductive materials, layer by layer polyelectrolytes, and porous materials. For instance, multi-layer polyelectrolytes can be used to immobilize the corrosion inhibitor. Changing the system conditions can cause polyelectrolytes to weaken, and letting the corrosion inhibitor release. In general, an ion exchange occurs between corrosive ions and inhibitors' in the system, or the inhibitor is released due to local pH changes, or as a long-term diffusion, the inhibitor can avoid corrosion reaction. Therefore, some changes are needed in the system to commence smart corrosion inhibition process.

As we commemorate 100 years since the invention of the Ol Chiki script by Raghunath Murmu, it's an opportune moment to reflect on the use and significance of the Santali language within the community and beyond. The invention of the Ol Chiki script was a landmark moment in the history of the Santal community, representing a concerted effort to preserve the Santali language and cultural heritage. Over the past century, the script has served as a symbol of identity and resilience for the Santal people, providing them to express themselves in a written form that is uniquely their own. However, as we rethink on the use of the Santali language today, it's vital to address the issues and opportunities that lie ahead. While the Ol Chiki script has played a crucial role in preserving the Santali language, its adoption and integration into formal education systems and everyday life remain uneven. On one side, proponents of the Ol Chiki script assert its vital role in preserving culture and empowering communities. They advocate for Santal children to receive education in their mother tongue, citing its ability to instil pride and foster a sense of belonging. Conversely, practical concerns arise, especially in urban areas dominated by languages like English and Odia. In this context, some Santals question the relevance of Ol Chiki in a world where proficiency in dominant languages is deemed crucial for social and economic progress. As we rethink the use of the Santali language in the context of the Ol Chiki script's centenary, it's crucial to adopt a nuanced approach that takes into account the diverse needs and aspirations of the Santal community. This may involve efforts to promote the use of the Ol Chiki script in formal education, while also recognizing the importance of proficiency in dominant languages for navigating contemporary society.

Dialect geographies have had little to say about the English spoken in Arizona because of its relatively recent settlement history. Only in the late 20th century could a sizeable population of European Americans2 claim multigenerational affiliation to the Western US, thereby creating fertile ground for a study of emerging speech patterns. This paper will demonstrate Arizona's developing linguistic alignment with Oregon, Utah, and California English, and introduce suggestive data on some of the variation among different ...

Why do you attend the sessions of foreign speakers but not of local teachers? 1 Hari: Because they are native speakers. Their English is better than ours. Tara: I attend this conference to learn new ideas. I want to learn more about English. Prem: But all presenters are presenting in English, right? Tara: I know everyone speaks English. But our English is not pure and good. It's not like native [English]. So I don't miss native speakers' presentations. Prem: How do you define native speakers? Hari: For me, the people from the USA, UK, Australia and Canada are native speakers. Their English is standard. Prem: But do you think all native speakers have useful ideas for local teachers? Hari: I think so. I've paid for this conference to learn from native speakers. At least, I get exposure to native English. We are English teachers, but our English is different. Our English is Nenglish [laughter]. Prem: What's Nenglish? Hari: It's a Nepali style of English. Our pronunciation is not good-it sounds unnatural and artificial. Like [f] and [v] sounds aren't pronounced well. Also, native speakers give a different vibe, you know. .. they make presentations lively and student-centered. Tara: We don't speak a natural English. Local presenters have knowledge, but they cannot express their knowledge well. Native speakers speak English with gestures. They have a natural tone that sounds good. They are smart [laughter]. So, I go to their sessions. Prem: So, do you mean that local teachers are not good English teachers? Hari: They may be, but I hardly learn new ideas from local teachers. There is no playfulness and sweetness in our English. So, native speakers are always ideal and better teachers for me. Tara: Native English is a model for us. In our courses, we were taught about British English and American English. We have learned how to pronounce these English[es] in teacher training as well. So, obviously native speakers are better teachers than the local teachers.

This paper explores how a school is a space through which different disciplining strategies reinforce and reproduce various ideologies of language and standards in relation to the gender and religious identities of the students. The study was conducted in a state-funded residential school, 'Vidya Niketan' in Moradabad district, Uttar Pradesh state in India. The methods used for data collection were participant observation, focus group discussions, and interviews. The sample size contains 78 students including 29 girls, and 49 boys belonging to the age group 13-15, studying in grade 9th. 41 students including 19 girls, and 22 boys participated in the interviews and focus group discussions. To begin with, the paper first examines the overall dynamics in the school premises and its impact on the formation of communities of practices amongst the students. In continuation, it examines the details of how peer interactions reinforce and (re)produce ideologies of standard and language amongst the students. It was observed that the constant monitoring induces a sense of consciousness amongst the students significantly affecting the formation of communities of practice amongst the girls. The restriction of movement and constant monitoring, at large, pushes the girls to 'homogenize' their speech adhering to the prevalent standardized variety of the school, while such was not the case with the boys. Using the standardized variety of Urdu stands out for many in their speech and hence marked with Muslim identity, thereby rejuvenating the discourses on ideologies of language and standard.

Denne artikel er omfattet af ophavsretsloven, og der må citeres fra den. Følgende betingelser skal dog vaere opfyldt:  Citatet skal vaere i overensstemmelse med "god skik"  Der må kun citeres "i det omfang, som betinges af formålet"  Ophavsmanden til teksten skal krediteres, og kilden skal angives, jf. ovenstående bibliografiske oplysninger. Artiklerne i de aeldre numre af Sprog i Norden er skannet og OCR-behandlet. OCR står for 'optical character recognition' og kan ved tegngenkendelse konvertere et billede til tekst. Dermed kan man søge i teksten. Imidlertid kan der opstå fejl i tegngenkendelsen, og når man søger på fx navne, skal man vaere forberedt på at søgningen ikke er 100 % pålidelig.

Italy has recently been one of the main entry points for asylum seekers and refugees into Europe (UNHCR 2023). Credibility assessment of claims in asylum procedures heavily hinges on the applicants’ ability to (re)construct their refugee identity in written declarations and oral testimonies, which are in turn shaped and reshaped within the interaction in the further course of the procedure, not only but also by interpreters. Over the past 30 years, a growing number of publications testifies to the importance of asylum interpreters’ roles and ethics and show that asylum interpreters rarely fulfil the expectations of normative role prescriptions. This paper aims to gain a better understanding of some critical aspects of interpreting in the asylum context in Italy, an understudied area of interpreting so far, mainly for difficult access to data. It is based on a combination of participant observation, semi-structured interviews to some of the participants in the hearings and documentation about our dataset, which was collected at a Prefecture in central Italy in 2023. After an overview of the normative aspects of the right to asylum in the world and, more specifically, in Italy, we discuss the main issues concerning the complex profile and role of asylum interpreters and provide a description of the Italian international protection system. We then contextualise the dataset and the linguistic-ethnographic methods adopted to unravel the complex interactional dynamics under investigation. Based on our data analysis, we conclude that, in order to provide quality services, more specialised interpreter training is needed – not only in terms of language, legal knowledge and terminology, intercultural and communication skills, but also in terms of interviewing techniques and interactional mechanisms, as well as awareness of roles and respective boundaries in the asylum hearing.

Replacing the project manager (RPM) during IT project is a known phenomenon, but surprisingly, few studies have investigated the issue. To improve understanding of the situation in the IT field, we propose a research agenda that aims to provide IT professionals the means to sustainably manage RPM in IT projects. The research agenda is structured in line with the goals of theories in Gregor's taxonomy of IS theories, and with the agenda, substantive theories on RPM in IT projects are to be developed. There are four major research questions: i) How is RPM in IT projects experienced? ii) When RPM occurs in IT projects, what happens and why, and how does it affect stakeholders? iii) How can RPM in IT projects be predicted? iv) How to manage RPM in IT projects? The research agenda is discussed and evaluated. IT projects, project manager, project management, turnover, IS theory Research on staff turnover in general has been a topic of considerable research in areas such as sociology, organizational behavior, finance, economics, and accounting, as well as in the IT field, but only a rather small number have addressed the topic of management turnover -variously termed replacement, displacement, succession, dismissal or changes.

American." T he language and identities of Dominican second-generation high school students in Providence, Rhode Island, reflect a social reality of growing up in Dominican families with Dominican social networks, but residing and going to school in a low-income, multiethnic U.S. inner city. As a group whose members are both Hispanic and largely of African descent, Dominican Americans must negotiate distinctive issues of identity in the United States. 1 Up to 90 percent of Dominicans have sub-Saharan African ancestry (Haggerty 1991) that would make them African American by historical U.S. "one-drop" rules of racial classification (Davis 1991). Dominican Americans, however, do not think of themselves as "black," but rather as "Dominican," "Spanish," or "Hispanic," and their Spanish language makes this ethnolinguistic identity situationally salient to outsiders. Everyday enactment of a Dominican American identity thus involves negotiating multiple and conflicting ascriptions of identity and resisting U.S. black-white racial categorization, a fundamental form of

In this paper, I examine how liminal spatio-temporal contexts both afford and constrain how immigrant children navigate their social lives in educational settings. Liminal schooling contexts have largely been unexamined in micro-ethnographic approaches to schooling, despite the potential of these contexts for illuminating the educational lives of youth. Shifting the ethnographic lens to the interactions occurring in seemingly liminal schooling contexts (in between ratified activities, in between ratified places, etc.) reveal heightened forms of behavior at the extremes of a continuum ranging from empathy/inclusion to violence/exclusion. On the one hand, liminality can render immigrant youth more vulnerable to racialized bullying, including verbal and physical aggression, since many of the institutional protections that apply in ratified schooling contexts are in abeyance. On the other hand, liminal contexts also allow for displays of support and empathy that can lead to the development of cross-ethnic peer friendships, which can happen when social-ethnic boundaries and hierarchies that are reproduced in more central contexts are relaxed. This paper builds on a linguistic ethnography documenting the social lives of Moroccan immigrant children in a Southwestern Spanish town. Using videoanalysis and ethnographic methods in discourse analysis, I focus on videotaped interactions between immigrant students and their Spanish counterparts taking place in the interstices of school lifewhen students are walking between buildings, in the fringes/corners of the schoolyard, in between classes … etc. The long-term ethnography allows me to examine the interactions occurring in these liminal contexts in relation to institutional culture and to the relational history between children. This paper calls for examining youth's schooling experiences more holistically. What happens in liminal contexts is crucial to achieving educational equity in the 21st century: it can, for example, undermine progressive curricular efforts and can have positive/negative implications for immigrant youth's enduring feelings of belonging and educational enfranchisement.

The article examines hope as employed in short political speeches given by a Palestinian resident and activist, Mr. Saleh Diab, to a small audience of Jewish-Israelis, during the weekly Sheikh Jarrah protest in East Jerusalem. Informed by linguistic anthropology and sociolinguistics, hope is viewed contextually as a resource or affordance that enables indexical connection-projection from the narrative time of the present to a future that is yet unforeseeable (yet-to-become, Derrida 1990/1992). The analysis of future-facing utterances highlights the indexical semiotics that underlie hope, connecting collaborative political action performed here-and-now in the occupied Palestinian neighborhood to its future ramifications. Examining Saleh's employment of hope points at its essential moral and affective entanglement. The article seeks to contribute to a sociolinguistic understanding of hope, as collaboratively and consistently sustained (specifically within the Israeli-Palestinian context), and more broadly to supply a clearer view of the sociolinguistics of grassroot political activism resisting oppressive regimes. (Narrative, time, indexicality, Israel-Palestine, Sheikh Jarrah, protest, demonstration, political discourse).

L Le e r rô ôl le e d du u m ma ar rk ke et ti in ng g t te er rr ri it to or ri ia al l d da an ns s l le e c ch ho oi ix x d d' 'i im mp pl la an nt ta at ti io on n d de es s e en nt tr re ep pr ri is se es s . . Le cas du secteur des télécommunications à Bienne.