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This study aims to explain the function of proverbs as an educational media in the socio-cultural life of Wolio people in Southeast Sulawesi. The method used in this study was a descriptive qualitative in anthropological linguistics perspective. Data collected through observation and in-depth interviews. Data analysis departs from language analysis and then cultural analysis. This study concludes that Wolio proverb as an educational medium has five important functions in the social life of Wolio people, namely as a means to: (1) teach linguistic knowledge, (2) train the performance of Wolio young people in speaking, (3) instill values wisdom for young people, (4) controlling young people's behavior to conform to agreed norms, and (5) educating Wolio youths to own and uphold their life principles. From these findings, this study confirms that proverbs are a good educational medium because they contain linguistic knowledge and positive cultural values so that they must be kept and preserved by their supporting communities. The role of the government is very important to support the preservation of this proverb.

Qualitative sociolinguistics research (QSR) is an approach to sociolinguistic research that focuses on the ways in which people in communities use language to accomplish things in the world, and how they represent themselves to the world. Keywords: language and social interaction; linguistic anthropology; research methods in applied linguistics

The use of the second person singular pronoun anata ‘you’ in modern Japanese has long been regarded as mysterious and problematic, generating contradictory nuances such as polite, impolite, intimate, and distancing. Treated as a troublesome pronoun, scholars have searched for a semantically loaded meaning in anata, under the assumption that all Japanese personal reference terms involve social indexicality. This book takes a new approach, revealing that anata is in fact semantically simple and its powerful expressivity is explained only in pragmatic terms. In doing so, the study brings to bear a thorough understanding of key issues in pragmatics, such as common ground, sociocultural norms, and shared understandings, in order to fully grasp the meaning and usage of this single linguistic item. This book will be of interest to scholars and students in a range of linguistic fields, such as semantics, pragmatics, sociolinguistics, discourse analysis, anthropological linguistics, linguistic typology, cultural linguistics, as well as applied linguistics.

This article explores a specific linguistic intervention ("mild to wild”) that occurs in online communication on gay internet hook up sites. It argues that despite supposed knowledge as to what “mild to wild” means, we must look at this linguistic intervention within specific socio-cultural contexts. Without context, the actual uses and meanings of “mild to wild” might be misunderstood while our knowledge of sexual communities of practice risks falling squarely into stereotypes. For this community of practice, “mild to wild” creates a linguistic opportunity for men interested in having sex with other men to be able to define their desires and further explicate how their sexual interaction will take place while also negotiating expectations and assumptions of male-male sex within increasingly homonormative strictures. Data was gathered from over four years of ethnographic research and is presented from a cultural and anthropological linguistics perspective. The phrase “mild to wild” is used by these men in order to: (1) contest supposed concrete categorizations of sexuality and desire; (2) to create highly contextual intimacies and organizations of desire through online-linguistic interaction; and (3) to alleviate detrimental social effects attached to specific unsafe and variant sex practices. The author argues that this community of practice is an example of how new socialities develop within homonormativities designed to control queer sex and desire.

The study presents materials for learning English as rarely exploited sources for research into the past of Polish-English linguistic and cultural contacts. The viewing of educational texts allowed to: examine the factors determining the high prestige of English among Poles, observe ways of using elements of Anglo- Saxon culture for educational purposes, indicate the types of interference phenomena possible to analyze in texts written by bilingual people. The observations were carried out in accordance with the assumptions of anthropological linguistics, stressing the relationship between man, language and culture in the study of our ancestors’ language use.

The aim of the article is to reflect on the development of research within broadly understood cultural linguistics in Germanic studies. The collected corpus of texts of key importance for the development of cultural linguistics in Germanic studies shows how language and culture are defined in the context of their mutual relations. The article also discusses the terms used in the literature by linguists to define and describe their research, in order to use the examples from these two fields to illustrate the aims of anthropological linguistics (anthropologische Linguistik) and cultural linguistics (kulturanalytische Linguistik) and the methods used to analyse the linguistic material. The article ends with a summary of developmental trends in the discussed linguistic sub-discipline and with an interlinguistic commentary.

This article takes an ethnographic approach to language standardisation. My research focuses on Romani language use in Prizren, Kosovo, which has a tradition of multilingualism. Moving away from approaches to standardisation that focus only on linguistic processes, I look more broadly at the social processes behind language standardisation. I explore discussions, debates, and attitudes towards me as a language learner to show how a Romani standard is being produced and legitimised in Prizren. Applying theories of purism and standardisation, I examine how certain speech practices are made inferior and how social hierarchies legitimise this. I relate this more broadly to the politics of Romani language and to theories of sociolinguistics and anthropological linguistics. (Romani, Kosovo, standardisation, purism, language ideology)*

How is the newness of new media constructed? Rejecting technological determinism, linguistic anthropologists understand that newness emerges when previous strategies for coordinating social interactions are challenged by a communicative channel. People experience a communicative channel as new when it enables people to circulate knowledge in new ways, to call forth new publics, to occupy new communicative roles, to engage in new forms of politics and control—in short, new social practices. Anthropologists studying media have been modifying the analytical tools that linguistic anthropologists have developed for language to uncover when and how media are understood to provide the possibilities for social change and when they are not. Taking coordination to be a vulnerable achievement, I address recent work that elaborates on the ways that linguistic anthropology segments communication to explore how a particular medium offers its own distinctive forms of authorship, circulation, storage, and audiences.

This chapter reviews previous studies on the relationship between language/linguistics and ideology from the approaches of anthropological linguistics, cognitive linguistics and history of linguistics and the sociology of language. It makes a distinction between language ideology and linguistic ideology, the former of which operates consciously at the macro-level while the latter of which functions subconsciously at the micro-level. Recognizing it as a topic understudied, this chapter defines language order as a hierarchy of institutionalized relationship among languages, where languages are ordered according to their allocated access to resources. Following the Marxist tradition, the chapter treats language ideology as the superstructure and language order as the base with a dialectical relationship between the two. These concepts serve as the framework for the analysis of language ideology and order in rising China.

This paper examines debate in applied linguistics stemming from disputes surrounding its nature, scope and relationship with theoretical linguistics and English language teaching. The paper inspects radical ideas on applied linguistics and the discipline’s connection with linguistics and English language teaching, through an examination of conflicting definitions and contemporary research interests. Set against the theoretical frames of post-modernist and post structuralist perspectives, the discipline of applied linguistics presents a wide spectrum of perceptions and models, ranging from the restricted to the open field. The current crisis of identity and boundary between applied linguistics and English language teaching is traced to historical and conceptual premises. The historical development of the field and the main changes affecting its focus are correlated with the global spread of English and the ensuing concerns. The conceptual premise is addressed with respect to the changes in the linguistic theory. The position adopted in this paper is that applied linguistics is not an extension of English language teaching. Applied linguistics incorporates English language teaching or language in the classroom perspective and with the same clarity and precision offers through disciplined and methodological enquiry a macro frame that incorporates all aspects of language in communication. The paper concludes with the proposition of two frames in applied linguistics, each with specific concerns and possibilities: a macro applied linguistic frame which considers applications of language within the large area of interdisciplinary language-related studies, and a micro applied linguistic frame which considers pedagogic and educational concerns and is reserved for ELT.

У статті розглянуто іронію й сарказм, що широко представлені в британському суспільстві, однак лінгвістичні й екстралінгвістичні знання про ці мовленнєві засоби недостатньо досліджено в антропозорієнтованій лінгвістиці. Розкрито питання про оцінні мовні засоби, до яких належать іронія й сарказм, що набуває особливої значимості і має потребу в вивченні з лінгвокультурологічної позиції. Ключові слова: іронія, сарказм, мовленнєві засоби, лінгвокультурологія, екстралінгвістичні фактори. В статье рассматривается ирония и сарказм, широко представленные в британском обществе, однако лингвистические и экралингвистические знания о данных языковых средствах недостаточно исследовано в антропоориентированной лингвистике. Раскрыт вопрос об оценочных языковых средствах, к которым принадлежит ирония и сарказм, что приобретает особой значимости и имеет потребность в изучении с лингвокультурологической позиции. Ключевые слова: ирония, сарказм, языковые средства, лингвокультурология, экстралингвистические факторы. The article looks into the irony and sarcasm broadly represented in the British society, nevertheless linguistic and extralinguistic studies about these language means are not deeply examined in the anthropological linguistics. Thus, questions about evaluative language means, including irony and sarcasm, acquire a special significance and need for a lingvoculturological study. Key words: irony, sarcasm, language means, lingvoculturology, extralingual factors.

Javanese has several variants, one of which is the Javanese spoken by the Samin community, a group of Javanese people who uphold Saminist teachings. This paper discusses the Javanese of the Samin people within the framework of anthropological linguistics, a study of languages in a cultural and social context. The paper addresses two questions: what are the characteristics of the Javanese spoken by the Samin people and why does their Javanese language have such these characteristics. Based on data gathered during extensive fieldwork, it was found that there are at least three characteristics of the Samin community’s Javanese: (i) Samin people tend to speak Javanese at the ngoko level; (ii) they use several specific words/lexicons; and (iii) different attitudes are shown in spoken communication. It seems that these three characteristics are related to their world view, ideology and identity. The Samin people, for example, consider that all people have the same status so there is no need to make these differentiations when speaking. That’s why they tend to speak Javanese at the ngoko level and address others by the same word sedulur, meaning relatives. Likewise, their attitude in speaking, such as leaving a conversation before it becomes a quarrel, reflects their view that a quarrel tends to hurt others so must be avoided. These findings reinforce the view that language is closely related to the speaker’s world view that is, their ideology and identity. The relationship of ideology, language and identity, in the case of the Samin people, seems to be a linear progression. Their ideology influences their language, and then, their language constructs their identity. The study of language in the socio-cultural context of the speakers not only provides a better understanding of the language but also a better understanding of the characteristics of the speakers.

This study examines the cultural significance of bikago that contains the prefix o- and go- in Japanese (anthropological linguistic studies). The purpose of this study is to describe the cultural significance that lies behind the use of the prefix o- and go- on bikago in Japanese (Anthropological Linguistic Study).Theories used in this research are culture, anthropological linguistics, morphology, cultural meaning, whorf sapor hypothesis, nouns and o- and go- prefix theories. The type of method used is a qualitative description with a method of collecting data collected from various books, namely the book Minna no Nihonggo Shokyuu I & II, Minna no Nihonggo Yasashi Sakubun and Basic Kanji Vol II and observations validated by native speakers. The results of this study are vocabularies beginning with o- and go- thirty-two vocabularies all included in the futsuumeishi category 'noun that states a matter or object'. Futsuumeishi ‘noun stating a case or object’ consists of settogo ya setsubigo no tsuita mono (nouns added to the prefixes o- and go-). Data were analyzed based on the meaning of the dictionary and validated by native (Japanese) with informal interview techniques. The conclusion from the results of this study is that every noun or word containing the prefix o- and go- has a cultural meaning with a group and family concept.

This research belonged to the field of anthropological linguistics. This research aimed atexplaining the naming system of Balinese people.Based on several previous studies, this research focused on the system of Balinese people’s name in general.It was an anthropological linguistic research concerned on the relation between lingual aspects in the form of naming system and its cultural relations of the Balinese society. The research methodology was conducted into three steps, consist of: 1) data collection which was conducted by implementing interview method through recording and taking a note techniques, as well as literature-based research method; 2) data analysis which was conducted by implementing qualitative approach of interactive model; 3) data display which was conducted by explaining the data informally and displaying it on the table. The results show that there are three aspects that influence naming system of Balinese people, such as 1) sex, 2) birth order, and 3) caste system. Those aspects provided framework related to reference of Balinese name. This results reflect that the lingual aspect of naming system is influenced by cultural aspects, and therefore it represents the Balinese culture itself

The paper deals with the Czech lovers´ names whose source domain is the animal world. Based on the theory of conceptual metaphor formulated by Lakoff and Johnson and the language image of the world, linguistics approach formulated during 1980s in Poland by so called Lublin scholars (Bartminski, Wierzbicka and other), we present and interpretation of these names. By showing what meanings and connotations are contained in lovers´ names inspired by animal world, we try to understand the deeper meaning of the using these names between partners. The language material has been drawn both from a questionnaires and online forums.

This is a linguistic anthropological analysis of 18 voicemails left by the author's father-in-law on her telephone over 11 months. Semiotic analysis shows that the speaker incorporates his communications into his daily personal and religious rituals, evidencing a mode of discursively constructing and performing kinship relations and eliciting responses in imagined, or perhaps just slowed, talk-in-interaction. The speaker brings membership licensing, religious fluency, and social proximity necessitated by the bond of marriage. He leaves, with his voicemails, the self-renewing possibility of the strongest of future kin relations, despite being separated by a physical distance of over 2300 miles.

This paper intervenes in the discussion about the relationship between discourse analysis and critique. It argues that this relationship can be understood either as an external or as an integrated relationship. In an external relationship, there is first social criticism that is then braced by discourse analysis, that is, the latter aims at giving empirical credence to the critique. However, such an external relationship cannot give us any insight concerning the critical potential that is specific to discourse analysis, precisely because in this case critique exists before and independent of discourse analysis. If, however, critique emanates from discourse analysis itself, we would speak of an integrated relationship and would no longer speak of discourse analysis and critique, but of discourse analysis as critique. It is argued that such an integrated relationship becomes visible once we think of discourse analysis as being itself a discursive formation and ask what unsettling effects this formation has on research objects, on subject formations and on the academic production context in which they are conducted.

This paper discusses the expression of kinship in Paluai (Baluan-Pam, ISO 639-3: blq), an Oceanic language spoken on Baluan Island, Manus Province, Papua New Guinea. Based on data gathered during extensive fieldwork, the authors first consider the formal characteristics of nominal possessive constructions that are relevant to the kinship system. Subsequently, the set of consanguineal and affinal kinship terms is presented, followed by a detailed discussion of social organization on Baluan Island and the role of the kinship system therein, and how this may fit in with the different forms of nominal possession that various terms can take. All kin terms except four (pên ‘daughter’, pwai ‘cousin’, kauwat ‘in-law’ and polam ‘in-law’) can only enter in direct possessive constructions. The final part of the paper is dedicated to the use of kinship terms in a changing cultural context, including the use of birth order terms,which are a relatively rare phenomenon, and the partial replacement of the system by terms from the creole language Tok Pisin. This paper discusses the expression of kinship in Paluai (Baluan-Pam, ISO 639-3: blq), an Oceanic language spoken on Baluan Island, Manus Province, Papua New Guinea. Based on data gathered during extensive fieldwork, the authors first consider the formal characteristics of nominal possessive constructions that are relevant to the kinship system. Subsequently, the set of consanguineal and affinal kinship terms is presented, followed by a detailed discussion of social organization on Baluan Island and the role of the kinship system therein, and how this may fit in with the different forms of nominal possession that various terms can take. All kin terms except four (pên ‘daughter’, pwai ‘cousin’, kauwat ‘in-law’, and polam ‘inlaw’) can only enter into direct possessive constructions. The final part of the paper is dedicated to the use of kinship terms in a changing cultural context, including the use of birth order terms, which are a relatively rare phenomenon, and the partial replacement of the system by terms from the creole language Tok Pisin.

Spatial patterns associated with language contact, language spread, and isolation have been included, albeit peripherally, in traditional theories of historical linguistics. The development of mapping and spatial analysis tools, combined with innovations in quantitative approaches to diachronic linguistics, has introduced a new era in linguistic geography. Geographic research in historical linguistics, however, is largely carried out in the separate traditions of various linguistic subfields. Many commonalities exist between the questions asked and the methods applied in each of these subfields, and increased interaction across dialectometry, phylogenetics, and areal linguistics has the potential to reinvigorate linguistic geography and accelerate progress on questions about geography and the spatial outcomes of language change and language expansion.

As one of the cultural means of facing death, the sermon performed shortly before burial has been identified as a dynamic space within the rigid structure of mass. But just how is the sermon constructed and how do verbal devices used in this genre guide production and interpretation of experiences about death? The study on the genre of a sermon aims at identification and description of verbal devices that interact reflexively with contextual presuppositions based on the cosmologies underlying the Christian understanding of death. Using principles from genre analysis, interactional linguistics and ritual analysis, the study analyzes five video recordings of the performance of the sermon in Bukusu funeral events. The Bukusu people occupy the Western Kenya region on the border between Kenya and Uganda. The topic of facing death is critical among the Bukusu people because here, in most cases, natural death is non-existent. Thus, communicating immortality becomes a crucial means of bonding the bereaved and instilling hope, thereby combating fear. Being at the interface between discourse analysis and anthropological linguistics on the one hand and religion on the other, this study is a contribution to the discussions about the role of communicative genres in the communication of immortality.

Kinship has been an “essentially contested concept” in social and cultural anthropology. Nevertheless, linguistic and anthropological linguistic studies of kinship terminologies, grammar, and pragmatics have developed in parallel with anthropological ones. Lacking, however, is a broad overview of the range of linguistic variation across languages that would build a bridge between the linguistics and anthropology of kinship. Toward that end, this article explores the role of language in the constitution of kinship. It asks, on what linguistic resources do people of different cultures and languages draw in order to constitute kinship as an institution?

This study aims to find out and analyze types of politeness strategy expressed by the characters in the novel, to find out the procedures of translation applied to translate the politeness strategy applied by the characters in the novel and also to identify factors that affect the translation of politeness differences in the novel entitled Supernova: Ksatria, Putri & Bintang Jatuh translated into English. The data of this study was taken from a novel entitled Supernova: Ksatria, Putri & Bintang Jatuh and its translation into English. This study is limited into only analyzing the politeness strategy expressed by the characters in the novel and also analyzing translation procedures applied in translating politeness in the source language to the target language. This study used a qualitative method means the data are collected by observation and note taking process. The theories applied in this study such as from Brown & Levinson (1978) to analyze the politeness strategy, the procedures of translation theory proposed by Vinay and Dalbernet (in Hatim and Munday (2004), and to analyze factors that affect the translation of politeness in the novel, theory based on the ideas of the possibility in translation by Cohen (1985) which is also related to Rand (1966) philosophy of objectivism, objective reality & conceptual equivalence, and anthropological linguistics by Foley (1997) are applied. The result of this study showed that the type of politeness which mostly applied in the dialogue is positive politeness, the politeness strategies in the dialogue of the novel presented in oblique translation, and the politeness differences applied in the novel (Bahasa Indonesia and English version) held a very important role in forming and delivering the right messages that wanted to convey by the author to target language. The translator who also played an important role in bridging the message also consider context, and more importantly culture in which belong to the expected target readers.

This article discusses the narrative architecture and interactional uptake of a school child's story about independence in Barbados during sharing time. It is found that an institutional focus on standard resources impacts both teachers' and children's sociolinguistic behavior. Ethnopoetic analysis brings out the child's patterned use of narrative resources and shows how voice is established collaboratively in the classroom here, with a both empowering and policing role for the teacher in steering the storytelling.

In this article, I discuss the accomplishments of scholars of language and culture in 2012 and the questions raised by those accomplishments. I review matters of language—expansions and refinements of existing research topics, including linguistic relativity, language socialization, sociolinguistic variation, and language ideologies. I then consider a trend of research on topics of embodiment, materiality, and the senses, discussing the matter (in the physics sense) of language. I then use the term engagement to comment on developments in research on language endangerment, language circulation and shift, language and health, language and education, and language and social justice. This is rooted in the notion that language makes a difference (or matters) in cultural practice. I conclude with a brief discussion of the ontology of language, the epistemology of linguistic anthropology, and the roles of scholars of language and culture in anthropology as a whole.

Bourdieu, language and linguistics, by Michael Grenfell with contributions from Adrian Blackledge, Cheryl Hardy, Stephen May and Robert Vann, London, Continuum, 2011, 259 pp., £27.99 (paperback), £...

This paper explores the interactions surrounding Bible teaching as a means of understanding how Jewish youth are discursively implicated within ideologies of community. Drawing on theoretical frameworks from linguistic anthropology and interactional sociolinguistics, I present a micro-analysis of a classroom lesson on the book of Leviticus to analyze how the social construct of communal identification is discursively and linguistically constructed through the teacher's use of deictic expressions, reported speech, and other rhetorical and lexical features. These contextual cues work to conflate the spatiotemporal boundaries between antiquity and the present-day classroom context, and mesh the experiences of the students with those of the ancient Israelites.

The specificity of linguistic structures must be explicitly acknowledged and the investigation of such structures should not be lost in the mass of cognitive sciences. It is claimed that “pure linguistics” meets that requirement. It is founded on the Saussurean definition of a language and on its interpretation by the epistemologist Granger. He showed that language defined in this way is a concept similar to those upon which natural sciences were founded, with similar consequences. That concept entails strict limitation of the field of research, but because of this very limitation, linguistics is made more able to reach precise and secure results and thus to overcome the common shortcomings of the humanities. The legitimacy of pure linguistics does not in the least invalidate that of other language sciences and the quest for cognitive explanations. Moreover, the perspective of pure linguistics appears to be converging with a trend which has been emerging in linguistics towards more strict procedures.

This paper reports on the dialect variation across Kumeyaay speech communities, which have long resisted description (Langdon 1991). This paper attempts to bring clarification to the situation, presenting new research findings from an ongoing study of Kumeyaay dialects south of the border, integrating them with the previous literature, and drawing on current linguistic anthropological theory concerning dialect variation and language ideology. It argues that the two indigenous subgroupings of ‘Iipay and Tiipay are distinct both linguistically and historically in terms of social organization to some extent. Hill’s (2001) anthropological model for dialectology, which includes attention to the relation between human ecology, social organization, and two basic types of stance—“localist” vs. “distributed”—as well as Kroskrity’s notion of variationist language ideology, are employed to explain the exuberant lexical variation found between these two dialectal subgroups of the California Yuman language family.

Drawing on research on complementary schools in the United Kingdom, this presentation considers some of the issues in the research method used in studying this after-school community site. Processes of analysis employed by the ethnography team are disclosed so as to illuminate the dynamics of theory building in a large research team. [reflexive language, team ethnography, voice, representation].

In this article, I deconstruct the macro–micro dichotomy by arguing that the very same mass-media messages that appear culturally homogenizing (like catchy tunes and phrases) also invite creative recontextualizations (Bauman and Briggs 1990). Moreover, the more widely circulated and mass-produced a message is, the more highly diverse the interactions with it will be. This is because these widely circulating forms become incorporated into individuals' communicative repertoires (Rymes 2010), to be deployed in indeterminate variation. I illustrate this point by first looking at the meteoric rise of the pop artist “Soulja Boy” and his hit, “Crank Dat.” Following the illustration of the circulation and recontextualization of Soulja Boy's hit, I apply this method of analysis to a less seemingly trivial mass-mediated movement—Obama's first presidential campaign. By tracing the pathway of semiotic forms as recontextualized and circulated via YouTube, I demonstrate an empirical approach for studying how widely circulating cultural emblems become incorporated into individual-level communicative repertoires. This approach is important to scholars of Anthropology and Education because, unlike micro–macro approaches, which often rely on a priori demographic or interactional categories for analysis, a repertoire approach provides a nonessentializing way of investigating difference in and out of classrooms.[communicative repertoire, popular culture, discourse analysis, mass media]

This study examines the contrastive lexical semantics of a selection of landscape terms in English and the Australian Aboriginal language, Pitjantjatjara/Yankunytjatjara. It argues that languages and cultures categorize the geographical environment in diverse ways. Common elements of classification are found across the languages, but it is argued that different priorities are given to these factors. Moreover, the study finds that there are language-specific aspects of the landscape terms, often motivated by culture and land use. Notably, this study presents ethnogeographical concepts as being anchored in an anthropocentric perspective, based on human vision and experience in space. The Natural Semantic Metalanguage (NSM) technique of semantic analysis is used throughout, and it is argued that this methodology provides an effective tool in the exploration of ethnogeographical categories.

This paper discusses the relationship between entrenched beliefs about language (‘language ideologies’) and the linguistic system, and considers how conflicts between propositional and procedural knowledge about language have an effect upon the way in which language is regulated within society. It examines the epistemological foundations for drawing a distinction between language ideology and the linguistic system, and discusses the way in which the conflicting influences of these two aspects of language behaviour create the framework by which language is regulated in both academic and institutional contexts. Drawing upon critical insights provided by theoretical work in linguistic anthropology, and combining these with a philosophical consideration of language behaviour, the paper poses the question of whether there is a fundamental interdependency between patterns of entrenched belief about language and the nature of language itself. It then examines the implications of such a question for our understanding of the role that language plays in the lived experience.