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Oral narrative assessments are important for diagnosis of language disorders in school-age children so scoring needs to be reliable and consistent. This study explored the impact of training on the variability of story grammar scores in children’s oral narrative assessments scored by multiple raters. Fifty-one speech pathologists and 19 final-year speech pathology students attended training workshops on oral narrative assessment scoring and analysis. Participants scored two oral narratives prompted by two different story stimuli and produced by two children of differing ages. Demographic information, story grammar scores and a confidence survey were collected pre- and post-training. The total story grammar score changed significantly for one of the two oral narratives. A significant effect was observed for rater years of experience and the change in total story grammar scores post training, with undergraduate students showing the greatest change. Two story grammar elements, character and attempt, changed significantly for both stories, with an overall trend of increased element scores post-training. Confidence ratings also increased post-training. Findings indicated that training via an interactive workshop can reduce rater variability when using researcher-developed narrative scoring systems.

This article presents a commented analysis of the Ikpeng narrative Puron Miran ‘Frog Story’, told by Ayre Txicao and registered in 2009. Ikpeng is a Carib language, spoken by the homonymous people who live in the state of Mato Grosso, in the middle Xingu region. The narrative consists of the Ikpeng people’s explanation for the fi rst appearance of the frog. Additionally, the text refers to women’s dietary restrictions during their menstrual periods. In this specifi c case, one menstruating woman’s transgression of a food taboo caused her to transform into the fi rst frog, the consequence of her indiscretion. --- DOI: http://dx.doi.org/10.31513/linguistica.2019.v15n1a25571

Narrative skills play a crucial role in organizing experience, facilitating social interaction and building academic discourse and literacy. They are at the interface of cognitive, social, and linguistic abilities related to school engagement. Despite their relative strengths in social and grammatical skills, students with Williams syndrome (WS) do not show parallel cognitive and pragmatic performance in narrative generation tasks. The aim of the present study was to assess retelling of a TV cartoon tale and the effect of an individualized explicit instruction of the narrative structure. Participants included eight students with WS who attended different special education levels. Narratives were elicited in two sessions (pre and post intervention), and were transcribed, coded and analyzed using the tools of the CHILDES Project. Narratives were coded for productivity and complexity at the microstructure and macrostructure levels. Microstructure productivity (i.e., length of narratives) included number of utterances, clauses, and tokens. Microstructure complexity included mean length of utterances, lexical diversity and use of discourse markers as cohesive devices. Narrative macrostructure was assessed for textual coherence through the Pragmatic Evaluation Protocol for Speech Corpora (PREP-CORP). Macrostructure productivity and complexity included, respectively, the recall and sequential order of scenarios, episodes, events and characters. A total of four intervention sessions, lasting approximately 20 min, were delivered individually once a week. This brief intervention addressed explicit instruction about the narrative structure and the use of specific discourse markers to improve cohesion of story retellings. Intervention strategies included verbal scaffolding and modeling, conversational context for retelling the story and visual support with pictures printed from the cartoon. Results showed significant changes in WS students’ retelling of the story, both at macro- and microstructure levels, when assessed following a 2-week interval. Outcomes were better in microstructure than in macrostructure, where sequential order (i.e., complexity) did not show significant improvement. These findings are consistent with previous research supporting the use of explicit oral narrative intervention with participants who are at risk of school failure due to communication impairments. Discussion focuses on how assessment and explicit instruction of narrative skills might contribute to effective intervention programs enhancing school engagement in WS students.

Tarih boyunca toplumun dışına itilen kadınların görünmezliği, tesadüfi değildir. Erkek merkezli bakış açısıyla kurulan pek çok disiplin gibi, Tarih disiplininde de kadınlar `öteki` olarak değerlendirilmiştir. Feminist Teori'nin bakış açısı, mevcut kurulu düzeni tersyüz etmeyi amaçlamıştır. Bilinçli şekilde sembolik dışlamaya maruz kalan kadın kimliği, bireysel deneyimlerin benzerliği sonucunda kolektif bir bellek inşa etmiştir. Kadınların Tarihinin gelişmesi sayesinde organik, etkileşimli, yatay ve çoğul yeni bir tarih bilinci oluşmuştur. Kadınları, toplumsal aktörler olarak gören feminist teori, iktidar mekanizmaları tarafından yıllardır dikte edilen cinsiyetçi yaklaşımı yıkmaya çalışmışlardır. Bu çalışmada Feminist bakış açısından kadın anlatıları etrafında örgütlenen bir deneyim olarak kuma olgusunun erkek/kadın ilişkisi üzerinden işlenerek ele alınması oluşturmaktadır. Bu bağlamda çalışmada yöntem olarak anlatı, bellek ve hafıza gibi yeni analiz teknikleri üzerinden yeni bir tarih yaratma bilinci merkeze alınmıştır. Çalışmada Güneydoğu'nun Şanlıurfa ilinde yaşayan kadınların gündelik yaşam pratikleri, evlilik ve kuma olgusu üzerinden ele alınmış, anlatıcı ve aktarıcı konumda olan kadınların, geçmişe yönelik deneyimlerini anlatırken yaşadıkları duygu yoğunlukları yanında kuma olgusunun üretilme ve sürdürülme mekanizmaları feminist metodolojinin perspektifinden değerlendirilmiştir. Bu bağlamda çalışma, kadın anlatıları etrafında örgütlenen bir deneyim olarak, kadınların evlilik ve kuma olmaya ilişkin dayanışma, kızgınlık ve düşmanlık gibi duygularını açığa çıkarma yanında kuma olgusuna ilişkin bir bellek oluşturmuştur. Böylelikle çalışma kuma olgusuna ilişkin sözlü kültürün, bir kadın deneyimi olarak kalıcı (yazılı) kültüre dönüşmesine bir örnek oluşturmayı amaçlamıştır. Çalışmanın temel bulguları, özne olarak kadınların evlilik konusunda söz sahibi olmadıkları, evlilik kurumunun birer kuluçka makinesi olarak görüldükleri, ev içi emekleri açısından bir `proletarya` konumuna sahip oldukları ve eşleri tarafından suskunlaştırıldıklarıdır. The invisibility of women pushed out of society throughout history is not coincidental. Women are considered as `other` within the discipline of history, like many disciplines established from a male-centered perspective. The perspective of the feminist theory has aimed to invert the existing establishment. The deliberately ignored female identity built a collective memory as a result of the similarity of individual experiences. Thanks to the development of the women's history, an organic, interactive, horizontal and multiple new historical awareness was formed. The feminist theory, which considers women as social actors, has attempted to overthrow the sexist approaches dictated by the mechanisms of power for years.This study handles from a feminist point of view the phenomenon called `kuma` as an experience organized around women's narratives and elaborates it through the female-male relationship. Within this context, an awareness related to creating a new history was taken into the center in the study through appealing to the methods pertaining to new analysis techniques such as narrative, memory, and recollection. In this study, the daily life practices of women living in Şanlıurfa, a province in the South-East region of Turkey was dealt with through the marriage and the phenomenon of `kuma`; the mechanisms of production and maintenance of the phenomenon of `kuma`, as well as the intense emotions felt while reporting their retrospective experiences by the narrator women were evaluated from the perspective of feminist methodology. In this context, the study has created a memory regarding the `kuma` phenomenon as being organized around the women's narratives, as well as it has revealed the emotions of solidarity, anger, and hostility of women concerning marriage or being a `kuma.` Thus, the study aims to form an example for the transformation of oral culture related to the phenomenon of `kuma` into a permanent (written) culture as a woman experience. The main findings of the study are that women do not have a have a voice in the marriage, they are seen as an incubator within the institution of marriage, they have the position of a `proletariat` in terms of domestic labor and they are silenced by their spouses. 180

Com foco na circulação de prosa do povo dos Buracos, ao norte de Minas Gerais, exploro a articulação entre os termos "povo" e "causo", com ênfase no último. Os causos - dizem os buraqueiros - ensinam sobre o povo. Com o intuito de tratar ambos os termos como conceitos nativos, questiono: Que espécie de conhecimento é conceituado pelo causo? Que forma de pensamento ele efetua sobre aquele povo? O que é um causo, afinal? Não se trata de buscar delimitações para esta forma narrativa, pois ela pode consistir tanto em frases curtas quanto em preleções de horas. Investigo, antes, as suas práticas criativas, isto é, as conversas triviais e as configurações relacionais contingentes das quais o causo surge. Descrevo como o narrador, ao contar sobre o povo, cria, qualifica, aproxima ou distancia as relações entre ele, os narrados e os ouvintes, atuando em um constante movimento de transformação do arranjo em que se constitui o povo. Por fim, analiso "o causo da televisão de dona Bibi" à luz das reflexões ora mencionadas. In this article, I explore articulations formed through the terms povo (a people) and causo (a yarn or story), with an emphasis on the latter, by looking at the exchange of prosa (conversations) among the Buracos' people - the Buraqueiros - in the North of Minas Gerais, Southeastern Brazil. The Buraqueiros say that yarns teach us about the people. And in order to treat both these terms as native concepts, the article asks: What type of knowledge does the yarn conceptualise? What type of logic does it generate among these people? What is a yarn, in the end? The aim is not to seek circumscriptions for this narrative form, for it appears both as short remarks and lengthy lectures. Instead, I investigate its creative practices, the trivial conversations and relational configuration from which the yarn emerges. I shall describe how, when he tells of a people, the narrator creates, qualifies and intensifies or diverges relations between himself, protagonists and listeners, acting in a constant movement that transforms the arrangements through which a people are constituted. I conclude by using these reflections to analyse "Dona Bibi's yarn about the television".

O presente artigo toma como objeto aquilo que chamamos de narrativa oral, como objetivo de refletir sobre como o relato oral pode ser construído como fonte para uma compreensão histórica das experiências vividas pelo narrador em seu passado, a partir do modo como ele as atualiza no momento da enunciação. Realizou-se um esforço para pensar as formas e caminhos de construção de uma identidade narrativa por quem nos conta suas histórias e de como esse fazer-se produz sentido para o vivido numa trama marcadamente simbólica, eivada de sentimentos e desejos para si e para o outro, aquele para quem se narra. The present paper takes as object of investigation what we call oral narrative having as objective to reflect on how oral narrative can be constructed as a source for a historical understanding of the experiences lived by the narrator in his past frim the way he updates them at the moment of enunciation. Na effort was made to analyze the ways of construction of a narrative identity used by whom tells us their Stories and how this making-oneself produces meaning for the lived experiences in a markedly symbolic plot full of feelings and desires for oneself and for the other the to whom one’s life is narrated.

The purpose of this article is to analyse how Alan Bennett manages to make viewers empathise with the narrators of his Talking Heads monologues. Indeed, in these monologues, the discourse structure of the narratives could very well be perceived a hindrance to readerly involvement and the themes touched upon often appear mundane despite their universality. However, these monologues, which have become contemporary classics, are effective: viewers / readers manage to feel with the different narrators. Doris’s monologue in “A Cream Cracker Under the Settee” is analysed here as an example of Alan Bennett’s dramatic tour de force. L’objet de cet article est d’analyser comment Alan Bennett parvient à provoquer l’empathie du spectateur dans la séries Talking Heads. En effet, dans ces monologues, la structure narrative peut être perçue comme un frein à l’implication émotionnelle et les thèmes abordés, s’ils sont universaux, ne sont guère remarquables. Or, ces monologues – qui sont devenus des classiques de la littérature contemporaine – fonctionnent et emportent l’adhésion des spectateurs / lecteurs. Le monologue de Doris dans « A Cream Cracker Under the Settee » est pris comme exemple du tour de force dramatique accompli par l’auteur.

En este estudio se plantea un breve análisis de los valores semánticos-pragmáticos con los que la partícula discursiva bueno aparece en las narraciones orales de estudiantes brasileños de ELE. El corpus que constituye dicho estudio reúne una muestra representativa de narraciones orales de estudiantes brasileños de ELE con un nivel B2. Se trata de una investigación que se enmarca en el terreno de la lingüística pragmática o pragmagramática. los resultados de este análisis apunta a que en las narraciones orales de estudiantes brasileños de ELE, bueno puede aparecer ejerciendo funciones argumentativas (someramente) y/o funciones metadiscursivas, predominantemente In the present article, we did a brief analysis of the semantic-pragmatic values with which the discourse connector bueno occurs in SSL Brazilian students' oral narratives. The data of this study is made up by a representative of oral narrative of SSL Brazilian students with B2 level. It is a research done in the light of Pragmatics and Pragmagrammar. The results of this research indicate that, in the oral narratives os SSL Brazilian students, bueno may occur performing argumentative functions (superficially) and/or metadiscourse functions predominantly

Williams syndrome (WS) is a neurodevelopmental genetic disorder, often referred as being characterized by dissociation between verbal and non-verbal abilities, although the number of studies disputing this proposal is emerging. Indeed, although they have been traditionally reported as displaying increased speech fluency, this topic has not been fully addressed in research. In previous studies carried out with a small group of individuals with WS, we reported speech breakdowns during conversational and autobiographical narratives suggestive of language difficulties. In the current study, we characterized the speech fluency profile using an ecologically based measure – a narrative task (story generation) was collected from a group of individuals with WS (n = 30) and typically developing group (n = 39) matched in mental age. Oral narratives were elicited using a picture stimulus – the cookie theft picture from Boston Diagnosis Aphasia Test. All narratives were analyzed according to typology and frequency of fluency breakdowns (non-stuttered and stuttered disfluencies). Oral narratives in WS group differed from typically developing group, mainly due to a significant increase in the frequency of disfluencies, particularly in terms of hesitations, repetitions and pauses. This is the first evidence of disfluencies in WS using an ecologically based task (oral narrative task), suggesting that these speech disfluencies may represent a significant marker of language problems in WS., Conselho Nacional de Desenvolvimento Cientı´fico e Tecnolo´ gico (CNPq, Process GM/GD 141307/2006-4, MCT/CNPq 14/2009-474092/2009-7), Brazil, Coordenac¸a˜o de Aperfeic¸oamento de Pessoal de Nı´vel Superior (CAPES) - Programa de Doutorado no Paı´s com Esta´ gio no Exterior (PDEE, Process 1551/08-6), Brazil and Fundac¸a˜o para a Cieˆncia e Tecnologia (FCT, Process PTDC/PSI-PCL/115316/2009), Portugal

The second week of the first round of hearings of the South African Truth and Reconciliation Commission took place in Cape Town. On 2 April 1996 four mothers testified that Security Forces killed their sons during an incident that became known as the Gugulethu Seven. One of them was Mrs Notrose Nobomvu Konile. Of the four mothers she testified last and presented a testimony that seemed largely incoherent with very little detail about her son. Using the original Xhosa testimony the authors try to understand Mrs Konile. This essay focuses exclusively on her description of what the authors refer to as the “rock-incident”. The essay uses the original narrative with its embedded cultural contexts as well as a new translation to trace some of the different stages and places where incomprehension had been created. Keywords : Truth and Reconciliation Commission (TRC), translation and interpretation, oral narrative, Gugulethu Seven, strangeness. > Tydskriff vir Letterkunde Vol. 44 (2) 2007: pp. 187-204

La semiología de la narrativa oral literaria proporciona la metodología adecuada para el estudio del proceso comunicativo que desencadena este peculiar género literario, que puede ser caracterizado sucintamente por el hecho de compartir rasgos propios de la narrativa, referidos al discurso, y elementos específicos de la representación teatral en su actualización., The semiology of oral literary narrative provides us with the adequate methodology to study the communicative process generated in this particular literary genre, which shares both narrative traits, referring to discourse and theatrical elements, concerning performance.

A produção de tecelagem, canções, casos e charadas é um elemento essencial do cotidiano de Roça Grande, uma comunidade do Vale do Jequitinhonha, fornecendo os meios materiais e simbólicos de sua sobrevivência. Mudanças econômicas e sociais trazidas por políticas governarnentais para o desenvolvimento do artesanato fomentaram modificações significativas na produção de tecidos. Estas transformações levaram a uma rearticulação das construções simbólicas que definem os domínios masculino e feminino na comunidade. O simbolismo da tecelagem, das canções e da tradição oral expressa como conceitos culturais que organizam as fronteiras entre os gêneros são criados e negociados pelos atores sociais na dinâmica do processo de transformação. The production of textiles, songs, stories and riddles is an essential element in the everyday life of Roça Grande, a community in the Jequitinhonha river Valley, Brazil; they provide both material and symbolic means of survival for the community. Social and economic changes brought by interaction with the outside world have led to modifications in the system of meaning that organizes the society. These changes led to a redefinition in the symbolic constructs that define male and female domains in society. The symbolism of textiles, songs and oral narratives express how cultural concepts that organize the boundarics between gender constructs are created and negotiated by the individuais in the dinainics of social change