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In the evolving landscape of teacher education, where generative AI poses both opportunities and challenges, this article investigates the resurgence of orality through podcasting as a pedagogical tool. Situated within a teacher education program, the study focuses on teacher candidates who are navigating the complexities of educational technologies. It examines the role of student created podcasts for enhancing learning experiences, fostering collaborative communities, and developing essential teaching skills. Drawing on Walter Ong's theory of orality and literacy, this phenomenological research explores how a digital return to orality can effectively counterbalance the impersonal nature of AI-generated content in education. The study argues that podcasting embodies human craftsmanship, revitalizes oral traditions in learning, and equips future educators with innovative pedagogical strategies in an increasingly digital academic environment. [ABSTRACT FROM AUTHOR]

This article argues that the Qur'an presents an epistemology that can recenter the categories underlying modern understandings of religion and knowledge. This is done through an examination of the role of orality, textuality, writing, and listening in relation to the Qur'an. The article consists of two parts: first, a synthesis and intervention of the research on the construction of the modern category of religion is brought together with a discussion of modern ways of knowing and sensing. Second, I argue that further attention to orality, sound, and listening in relation to the Qur'an further confounds the assumed neutrality of the categories of knowledge and subjectivity associated with the modern category of religion. The argument reveals the implied assumptions of the categories of orality and textuality that undergird the modern category of religion, to which the Qur'an presents an epistemology wherein orality and textuality are intertwined and overlapping categories and ways of knowing and experiencing, not separable categories as is often assumed. [ABSTRACT FROM AUTHOR]

The Harrist Church in Ivory Coast, West Africa, emerged from the ministry of Liberian William Wadé Harris who baptized between 10,000 and 200,000 people during his eighteen-month evangelistic tour, 1913–1915. This story is full of linguistic complexities and anomalies. Harris himself spoke only English and his own local Liberian Glebo language. He was therefore compelled to work through expatriate English-speaking merchants, knowledgeable of and conversant in local languages, as interpreters and translators in addressing the twelve ethnic groups who heard and accepted his message. Harris encouraged new converts to compose hymns in their own indigenous languages by transforming musical genres embedded in their local musical traditions. Additionally fascinating is that during this early colonial period, the twelve ethnic groups impacted by Harris's ministry lived in almost total isolation from each other and developed their own hymn traditions for thirty-five years (1914–1949), unaware of the existence of churches and worship patterns in neighboring ethnic districts. Only in 1949 did they suddenly become acquainted with the broader, multi-musical, multilingual reality of the Harrist movement. Since then, individual musicians and choirs from local congregations have gradually begun to sing a few of each other's songs, though the challenge of becoming a truly multicultural, multiethnic church remains a work in progress. Documentation of these developments include written colonial and early Protestant and Catholic missionary sources and a large number of eye-witness interviews. Primary research methods employed here come from four intersecting disciplines and theoretical frameworks: orality studies, with particular focus on oral sources in constructing historical narrative; religious phenomenology; mission history; and ethnodoxological research. [ABSTRACT FROM AUTHOR]

The question of the origin of writing, as well as its relation to memory and wisdom, constitutes the theme of the myth of Theuth, which appears in the Platonic dialogue titled Phaedrus. This paper aims to investigate the elements that link the myth to certain critical keys in Plato’s work, as well as to the individual dialogue. I will attempt to critically read the myth in order to present its plot in a way that, without exhausting it, aims to highlight some of its most interesting points. By exploring its place and function within the Phaedrus, I will inquire into its authenticity or traditional origin, link the notion of writing to those of time and death, and, last but rather most importantly I will question the alleged difference between mythos (myth) and logos. [ABSTRACT FROM AUTHOR]

In this work we reflect on the process of creating and producing podcasts of a group of indigenous women from the province of Salta, Argentina. To do this, we reflect on the ways in which we designed a series of episodes that interweave popular communication practices with political organization processes. Firstly, we present the theoretical-methodological approaches. Then, we reconstruct the content construction process around the themes and problems that go through the lives of women, aimed at making visible realities that aim to expand and democratize their rights. In closing, we reflect on the practices that the podcasts covered, expanding the presence of women in the public space. [ABSTRACT FROM AUTHOR]

Is oration literature? More specifically, can we read the multi-functional Arabic oration (khuṭbah) of the 1st/7th and 2nd/8th centuries as part of the classical prose canon? In this article, I argue that if our definition of literature includes beautiful language, admiration expressed by literary theorists, and masterful articulation of themes to evoke audience response, early Arabic oration is most certainly literature. I demonstrate this claim by analyzing the rhythmic and graphic oral aesthetics of early Arabic oration, the views of medieval theorists regarding its distinguished place and literary nature, and its crucial influence on the development of the chancery epistle (risālah), the first written genre of Arabic literary prose. I contend that khuṭbah is the foundational prose genre of Arabic and it has materially influenced the major genres of risālah and maqāmāt that followed. The history of Arabic literature cannot be written without oration. [ABSTRACT FROM AUTHOR]

Starting from an aspect that has been scarcely addressed by the specialized critics, the figure of the recipient public, it is considered pertinent to revisit the creative and cultural work of the main members of the Contemporáneos in México. In this first approach, the focus is placed on the first half of the twenties and on some specific texts by Gorostiza, Villaurrutia, Owen, Torres Bodet, in order to question and to reconsider the commonly accepted conviction about the deliberate ahistoricity that characterized the group. Consequently, their awareness of the sociocultural reality of the country is highlighted, while their work is related to the historical responsibility that the generation of artists of 1921 had to assume. Likewise, special attention is paid to an important cultural milestone that is not usually considered when studying their work and which takes places between the twenties and thirties: the transition from an oral cultural to another literate one. In line with the above, their artistic proposal of that time is linked with some of the emblematic figures of popular culture and with the process of rehabilitation of traditional singing in Mexico. The aim would consist of raising the possibility that the Contemporáneos could have tried to create a poetry of the Revolution before conceiving a revolutionary literature, already in the second half of the decade. [ABSTRACT FROM AUTHOR]

In the Chinese tradition, the interrelationship between philology and literature is at its most contentious when it comes to the issue of authenticity. It was not until the Qing (1644–1912) that the case of the Shangshu 尚書 finally reached a resolution—so goes the conventional account regarding the parts of the compilation now labelled "inauthentic" (wei 偽). This paper invites us to rethink this philological question as a literary one. It shows how a set of genre and narrative strategies gives rise to a range of different but compatible textualizations that do not lend themselves to the distinction between the "authentic" and the "inauthentic." Instead, the Shangshu illustrates a literary history where writing appropriates, lays claim to, and derives discursive authority from the oral form, reflecting a much broader literary culture. [ABSTRACT FROM AUTHOR]

Orality, literacy, and digitality are forms of knowledge and communication based on speech, reading and writing, and electronic technologies using binary formats, respectively. This article reviews four possible relationships between them: Is literacy (and by extension digitality) the superior form, is orality superior, are all three mostly interchangeable, or do they all change each other as they emerge historically? These different positions imply different histories: linear, contingent, and epochal. This article considers the future of digitality by reviewing these relationships, past and present. These four intellectual positions did not arise neutrally. In fact, the superiority of literacy is rooted in Eurocentric views of technological progress and colonial power. Because this positionality is crucial to understanding the historical relationship among them, the article draws on the philosophy of science of dialectical realism to look for the similarities and differences between the positions, as well as the contradictions. It is a bold call for the comparative historical sociology of digitality (and everything else). [ABSTRACT FROM AUTHOR]

Copyright of Journal History of Latin American Education / Revista Historia de la Educación Latinoamericana is the property of Universidad Pedagogica y Tecnologica de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Uru: Revista de Comunicación y Cultura is the property of Universidad Andina Simon Bolivar, Sede Ecuador and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article provides an overview of the application of a performance criticism framework within scholarship on the Hebrew Bible. A natural progression from conversations concerning orality, performance studies allows for increased explication of the biblical texts, most notably pertaining to life, religion, and culture in ancient Israel. The addition of 'lived religion' through a performance studies lens advances the understanding of peoples and areas of life commonly deemed absent from the biblical record. Instead, they are present in the form of an audience witnessing or hearing the performances of, or contained within, these texts. [ABSTRACT FROM AUTHOR]

Responding to recent calls in sociolinguistics and social semiotics to study the material, technological and embodied features of writing, this article examines Chinese users' experiences and practices with the emergent technology of bullet comments on Bilibili, a major video-sharing platform and breeding ground for online subcultures. As one of the first studies based on in-depth interviews with its long term users, this article demonstrates that the unique design of bullet comments, by inserting writing into a moving screen, creates multimedia, multimodal semiotic affordances, reinforces "participatory spectacles," and facilitates powerful multisensory, bonding experiences similar to the (secondary) orality culture. Users' diverse range of adaptive and creative practices, which resemiotize available linguistic, visual and cultural resources to create new meaning-making possibilities, are analysed. Considering the recent "desubculturization" of Bilibili and its increased interactions with mainstream culture and the state media, this timely study is well positioned to capture users' observations about this transition, and assess potential impacts on their experiences and writing practices. It is pointed out that the new synergy of youth nationalism and the technology of bullet comments reflects the complex interplay between writing as a technologized social-semiotic practice, and the wider social, cultural and political conditions. [ABSTRACT FROM AUTHOR]

Assemblies represent an essential element in the indigenous justice of the communities in Oaxaca. In these types of gatherings, the community becomes a collective judicial body in order to address a violation of its normative system. What is their nature? How do they function? What notable elements do they incorporate in their development? This study aims to provide an approach to these questions through the tools of discourse analysis and studies on orality. To achieve its goal, it is divided into four sections: the first analyzes the typology, nature and status of indigenous justice assemblies; while the following sections focus on examining their procedural, discursive and oral dynamics. [ABSTRACT FROM AUTHOR]

Purpose: This paper aims to analyze the implications of orality for management practices in a developing country such as Iran. Design/methodology/approach: This paper relies on the seminal theory of Walter Ong (1982) and a leading line of anthropological research to analyze the implications of orality/literacy for management practices in Iran. The authors first define orality and literacy as distinct modes of communication and examine their conceptual properties. Then, the authors draw on the existing literature to analyze the five main management functions impacted by orality. Findings: The analyses suggest that the predominance of orality in Iran is associated with a wide range of management practices, including short-term or unstructured planning, spontaneous decision-making, fluid organizational structure, the prevalence of interpersonal relations, authoritarian and traditional leadership and behavior-based controlling mechanisms. Originality/value: While most studies have focused on the impacts of cultural dimensions and economic variables, this paper offers a novel approach to analyzing management practices. More specifically, the paper suggests that in addition to the implications of cultural dimensions and economic variables, the mode of communication, namely, orality/literacy, could have significant implications for management practices. [ABSTRACT FROM AUTHOR]

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper is part of the research project «Fictional orality» in the translation of short stories by Carmen Lyra, registered at the Institute of Linguistic Research of the University of Costa Rica under the number 745-C1-002. It analyzes the Spanish to English translation of components with a semantic function as part of the features of «fictional orality» in Tales from my Aunt Panchita by the Costa Rican writer Carmen Lyra. In particular, the colloquial lexicon, and the semantic relations of similarity are traced. To do so, first, we systematized the results related to translation techniques, methods, and norms; afterwards, we contrasted them with the tendencies identified for the pragmatic field and for phraseological units, according to previous research part of this project; and, finally, we discussed the most representative examples of semantic or stylistic divergence between the source text and its English counterpart. [ABSTRACT FROM AUTHOR]

Because they were originally composed and passed down in oral form, the early Buddhist texts are not amenable to analysis through the tools of standard textual criticism. Taking Milman Parry's oral theory as a starting point, this article suggests the possibility of an "oral criticism" that can be used with early Buddhist texts and proposes three basic principles to be used therein: (1) applying source criticism to themes rather than texts, (2) comparative analysis of formulas to determine how they changed over time, and (3) the principle of antiquity in diversity. Developing a system of oral criticism will allow for a more robust understanding of the early Buddhist oral tradition and avoid the pitfall of treating isolated examples of that tradition naively as a "received text" for use as historical evidence. [ABSTRACT FROM AUTHOR]

Starting with cultural-scientific research on family albums and what they have in common with the New Testament, this paper invites us to reflect upon what changes when we look at questions of New Testament introduction through the lens of social memory theory. Building on the research of Oral History and Cultural Memory Theory, it is argued that general introduction (allgemeine Einleitung) falls into the realm of cultural memory, while special introduction (spezielle Einleitung) falls into the realm of social/collective memory, and that both are divided by the floating gap. This, in turn, explains some of the developments of the first half of the second century. In the next step, the paper combines a model building on the three-generational-memory, the generational gap (after one generation), the floating gap (after three to four generations), and the first generations of Jesus-followers, with conventional suggestions for dating New Testament books and draws first conclusions from this synopsis. It turns out that the genres used before and after the generational gap exhibit different characteristics, which fit scholarly expectations for media of social and collective memory. The paper closes with general questions about media and media changes in the New Testament, i.e. orality and scribality, identical texts and textual criticism, the canon as the primary context, the extension of the scope and genre-fluidity, concluding that social memory theory does indeed provide new perspectives for New Testament introduction. [ABSTRACT FROM AUTHOR]

Copyright of Jurisprudence Faculty Journal / Magallaẗ Kulliyyaẗ Al-fiqh is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study examines references to and images of writing in the Qurʾān, suggesting that some of them have been overlooked or de-emphasized in interpretations of the text. It then investigates the various Qurʾānic uses of the term sulṭān, usually translated as "authority," and suggests that sulṭān, in some passages, refers to a document, a warrant or license that authorizes the bearer to carry out some task. [ABSTRACT FROM AUTHOR]

Nigeria is complexly multilingual. Arising from this, Nigerian stand--up comedians employ various linguistic strategies to communicate with their audiences. This research investigates the peculiarities of language use in Nigerian stand-up comedy by analysing patterns of code choices in the comic performances of four comedians. Because the stand-up comedy industry is predominant in Southern Nigeria, the comedians chosen for this study represent the three geo-political zones of southern Nigeria. The data analysis indicates that (1) although Nigerian stand-up comedians primarily use Nigerian Pidgin (NP), they also employ language alternation and code-switch between NP, English, and various indigenous languages. (2) NP is mainly used in the oral medium. Consequently, features of orality: repetition, parallel structures, anaphora, lexical cushioning, semantic extension, metaphoric imagery, sentence fragments, and rhetorical devices are other dominant features of Nigerian stand-up comedy. [ABSTRACT FROM AUTHOR]

Yucatec Maya orality has been a popular topic of study of scholars from a wide array of disciplines. These studies often rely on academically generated categories of speech that have often been stylized in forms that descend from Western thought. The generated speech categories may overlook more performance-based forms that are more common of Indigenous knowledge systems. Most of the collected and analyzed Maya oral literature appears to be recounted by men, leaving women’s orality and their unique ways of interpreting the world largely under-documented. In this paper, I expand our understanding of Yucatec Maya women’s oral literature by providing a systematic documentation and description of u t’aan nukuch máak, words of the elders, a ‘speech’ genre that relies largely on performance. The performance of u t’aan nukuch máak are an embodiment of my female collaborators’ culture, as they occur in their daily routines. U t’aan nukuch máak are performed (or uttered) in the context of certain bodies, objects, times, and spaces that index concepts that reflect the strength of Maya cultural memory. [ABSTRACT FROM AUTHOR]

In around 1900 debating rules came under attack. This special issue examines debates in parliaments as well as popular meetings. Changes in parliamentary ideals and the rise of democracy put the rules of parliamentary debate under pressure. This article considers the question whether there existed an alternative ideal to reasonable parliamentary debating. As a competing ideal for political debates, this contribution discusses the agonistic notion of honour. Honour is the claim to be respected by significant others. Honour is competitive, gendered, public and theatrical, and ought to be defended in a fair fight. Honour is local rather than universal, i the exclusive code of a certain community, a relevant 'honour group'. Using examples from Britain, France, Germany, Belgium and the Netherlands and from parliaments as well as political popular meetings, this article argues that honour helps us to understand public and parliamentary meetings in around 1900. [ABSTRACT FROM AUTHOR]

In Cabo Delgado, Mozambique, the year of 2020 marked a dramatic escalation of military activities of the Islamist insurgent group locally known as Al-Shabab or mashababe. This intensification was accompanied by a more immaterial phenomenon: the rise in prominence of social media, both as battleground and as public forum. While the insurgents sacked and occupied major towns and district headquarters, the Web 2.0 networks - Facebook and WhatsApp especially - became the central arena in which the war was apprehended and discussed. This essay is an exploration of the entwining of social media with the 'new war' in Cabo Delgado, focussing on the events that surround the conquest of the Makonde plateau, mythical cradle of the Mozambican liberation struggle. Building on a budding literature on digital militarism, the essay dwells especially on orality and the use of the voice note as a medium to convey information deemed to be more trustworthy and stable than images. Tracking these media and their interrelations, the essay establishes a narrative, however fragmentary, of the downfall of the Makonde plateau; highlights recurring features of violence in the Cabo Delgado conflict; and provides fresh insight into the formation of the Local Force (Força Local), a State-sponsored militia largely constituted by war veterans.

This article deals with Eugen Gomringer’s ideograms and their translations. It points out that there is no loss of meaning in the different versions in German, French, English, and Spanish. That Gomringer succeeds in this is examined primarily through Gomringer’s medial games between white space, black letters, orality, and writing. An attempt is made to establish that Gomringer’s linguistic reduction offers the prospect of a form of transnational communication in which it is not necessary to master all the prevailing linguistic norms. Instead, it is for the audience to fill in the empty space themselves, and to discover silence and secrecy there.

Nuestro consiste en llevar a cabo un análisis aproximativo sobre los diferentes marcadores discursivos (entonces, o sea, este, pues, etc.) que aparecen en el discurso de los hablantes peruanos residentes en la ciudad de Sevilla. En concreto, nos proponemos realizar un estudio cualitativo y cuantitativo de los distintos valores de estos marcadores vinculados con la función marcación de cita. Con este fin, manejamos las 22 entrevistas semidirigidas realizadas a informantes peruanos, hombres y mujeres, con estudios primarios, secundarios y superiores, que constituyen el Corpus oral para el estudio sociolingüístico de hablantes peruanos en la ciudad de Sevilla (PERUSEV). Los resultados generales muestran que los marcadores discursivos introductores de cita directa se utilizan para reproducir palabras propias o ajenas, particularmente, en secuencias argumentativas. Además, predominan en el discurso de los informantes peruanos de la segunda generación con estudios medios, especialmente mujeres, y en los sujetos que llevan casi 15 años viviendo en Sevilla.

In Doireann Ní Ghríofa’s A Ghost in the Throat, the first-person narrator details her scholarly endeavour to translate into English Caoineadh Airt Uí Laoghaire – the Irish-language lament of the eighteenth-century Kerry woman, Eibhlín Dubh Ní Chonaill, on the death of her husband, Art Ó Laoghaire. Interwoven with this narrative, is the narrator’s intimate account of her lived personal experience whilst researching and translating this caoineadh. And yet, even as her search for the Caoineadh’s origins grows increasingly fervent, the narrator becomes ever more wary of the viability and implications of such historical retrieval. Caught between a desire to recover Ní Chonaill’s voice and presence and a recognition of the illusory nature of such longings, Ní Ghríofa’s text probes the interstices between the Caoineadh and its myriad iterations in performance, transcription, and translation. In this way, Ní Ghríofa confronts longstanding European anxieties regarding the relationship between writing and orality. Drawing on Jacques Derrida’s seminal critique of this eighteenth-century crisis of writing, this article commences by revealing the caoineadh as an unacknowledged yet ongoing flashpoint in Enlightenment debates concerning orality and textuality. The article then turns to a discussion of Derrida’s associated reflections on haunting to consider the ways in which Ní Ghríofa responds to the marginalisation and silencing of the matrilineal tradition of keening in which she engages. Departing from Derrida’s genealogy of political inheritance, it argues that Ní Ghríofa’s narrative rehearses an alternative gothic textuality in which the oral and the written are intricately interwoven within Ireland’s past, present, and future. In so doing, it eschews the androcentric, ethnocentric and, as the text’s conclusion lays bare, anthropocentric hierarchies that continue to impinge upon both the Caoineadh’s legacy and the Irish literary canon in the twenty-first century.

The Harrist Church in Ivory Coast, West Africa, emerged from the ministry of Liberian William Wadé Harris who baptized between 10,000 and 200,000 people during his eighteen-month evangelistic tour, 1913–1915. This story is full of linguistic complexities and anomalies. Harris himself spoke only English and his own local Liberian Glebo language. He was therefore compelled to work through expatriate English-speaking merchants, knowledgeable of and conversant in local languages, as interpreters and translators in addressing the twelve ethnic groups who heard and accepted his message. Harris encouraged new converts to compose hymns in their own indigenous languages by transforming musical genres embedded in their local musical traditions. Additionally fascinating is that during this early colonial period, the twelve ethnic groups impacted by Harris’s ministry lived in almost total isolation from each other and developed their own hymn traditions for thirty-five years (1914–1949), unaware of the existence of churches and worship patterns in neighboring ethnic districts. Only in 1949 did they suddenly become acquainted with the broader, multi-musical, multilingual reality of the Harrist movement. Since then, individual musicians and choirs from local congregations have gradually begun to sing a few of each other’s songs, though the challenge of becoming a truly multicultural, multiethnic church remains a work in progress. Documentation of these developments include written colonial and early Protestant and Catholic missionary sources and a large number of eye-witness interviews. Primary research methods employed here come from four intersecting disciplines and theoretical frameworks: orality studies, with particular focus on oral sources in constructing historical narrative; religious phenomenology; mission history; and ethnodoxological research.

Australian Aboriginal stories have thrived for thousands of years through oral tradition and Aboriginal author Alexis Wright invokes this tradition in the construction of her novel Carpentaria. This article investigates the orality of Carpentaria, which stages "oral" narrators who speak differently to Aboriginal and non-Aboriginal readerships. First, using Bakhtin's notion of "speech genre", the article explores why Wright creates these two narrative layers. Second, it investigates the language use and tone of voice in the framing narrative that addresses non-Indigenous readers. Third, it looks closely at Wright's linguistic experimentation in the embedded narrative, creating multiple oral effects through language and mobilising the storytelling dynamics of performance, spontaneity, rhythms and mnemonics. Finally, it discusses how her creative use of orality plays off and with its Western literary conceptions and enacts cross-cultural communication between the two readerships. [ABSTRACT FROM AUTHOR]

This paper evaluates how Sesotho translators have translated Biblical Hebrew proverbs in the 1989 Sesotho translation of the Bible. Because this 1989 translation is undergoing revision by the Bible Society of South Africa, it is important to determine the success of the translation. The orality of proverbs relates to their origin as orally transmitted sapiential sayings. In evaluating how some of the Biblical Hebrew proverbs are translated in Sesotho, the literal translation of 1909/61 will be compared to the 1989 dynamic equivalent translation. Using complexity thinking as a theoretical framework, the paper argues that the Hebrew proverbs are better translated in the 1989 version than they are in the 1909/61 version of the Bible in Sesotho in terms of numerous features of orality. In the 1989 version and its revision, proverbs are translated in a poetic format. This means that the translated proverbs in this version of the Bible, informed by the principles of orality, exhibit Sesotho poetic features or structures. The article is divided into the following components: proverbs in Hebrew and Sesotho, theoretical frameworks, how the theoretical frameworks are used to translate certain Hebrew proverbs in the 1989 version, and conclusions. [ABSTRACT FROM AUTHOR]

Despite being presented and commonly perceived as a simple and straightforward genre, lullabies raise multiple issues and questions. When attempting to contribute to their study, fleshing out research from a segment of critical theory seldom applied to this sort of literary work can prove useful. Taking infant listeners as possible venture points to explore the genre might allow us to outline an adequate theoretical framework to analyse lullabies whose textual configuration highlights the infant's reception as an opening for epistemological construction. Such is the case, I argue, in Magdalena Fleitas's 'Rayito de sol', as the singer-songwriter imprints her song with openings for the child to engage in a dialogic dimension pulsing in the articulation practices and enactment contexts of every lullaby, and which further allows us to account for how corporeality and emotion interconnect in order to substantiate a field of shared emotions between adults and children. [ABSTRACT FROM AUTHOR]

Metaphoricity in the world's oral literature thrives through human interaction with nature. From this interaction emerges the aspect of animality, which is vital in our moral interpretation of proverbs. The paper explores how the Chewa in Malawi, the ethnic Zhuang of China and the French deploy animal metaphors in proverbs to navigate morality in the society. Through metaphors, certain animals in selected proverbs represent diverse moral experiences, such as unity of purpose, courage and bravery, virtue and life's fluctuating seasons. These experiences emerge as common themes in the proverbs under study from across the three societies. In the article, the proverbs are generated from multiple sources. The Chewa proverbs are sourced from the author's own knowledge as a native Chichewa speaker. The ethnic Zhuang proverbs are entirely drawn from Zhou's (2016) publication on Zhuang proverbs. For the French proverbs, the author relies on both his knowledge in French/francophone studies and other oral sources. With the aid of Lakoff and Johnson's Conceptual Metaphor Theory, the paper discusses the possible interpretation of the animal metaphors in the proverbs and their applicability within the context of human morality. [ABSTRACT FROM AUTHOR]

This article proposes a comprehensive reading of Martin lienhard's work on orality and writing as well as his textual analysis works that are related to anthropology. I.ienhard's unique cotitribution carl be highlighted based on three elements of relevance to anthropological works: the thematic developments referring to the relationship between orality and writing and the analysis of Quechua texts; his perspective in the use of anthropological concepts associated with culture, particularly in contexts of domination; and, finally, in contributions to the methodology associated with the analysis of rituals as texts and attention to the the legitimacy of the interlocutors. In I,ienhard's work, analytical considerations on texts go beyond literary content and converse with anthropological analyzes not only of orality and writing but also of ritual and memory. [ABSTRACT FROM AUTHOR]

Using a colloquial lexicon in the press activates the „illusion” of orality. This research focuses on the use of expressions from the field of shepherding in the Romanian media. The article started from the premise that pastoral terms in expressions and locutions contribute to the expressiveness of the language of publications, asking whether they are used only in the daily style, as a simple feature of the entertainment function, or if they are also found in other types of media. The media`s nuanced ability to use these terms was also monitored, following the level of content that journalists have access to, sometimes being specialized terms. [ABSTRACT FROM AUTHOR]

Copyright of Etnolingwistyka is the property of Maria Curie-Sklodowska University in Lublin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the face of the rapid erosion of both tangible and intangible cultural heritage globally, the urgency for effective, wide-ranging preservation methods has never been greater. Traditional approaches in cultural preservation often focus narrowly on specific niches, overlooking the broader cultural tapestry, particularly the preservation of everyday cultural elements. This article addresses this critical gap by advocating for a comprehensive, scalable model for cultural preservation that leverages machine learning and big data analytics. This model aims to document and archive a diverse range of cultural artifacts, encompassing both extraordinary and mundane aspects of heritage. A central issue highlighted in the article is the dominance of English, especially in popular culture, and its role in reshaping cognitive patterns, leading to the loss of traditional languages and cultures. This trend, favoring orality over literacy, amplifies the need for the preservation actions proposed. The article underscores the importance of establishing a more meaningful and comprehensive lingua franca as the first step in this endeavor. This approach is not just about safeguarding languages but also about preserving the nuanced ways in which different linguistic paradigms shape our understanding of the world. The paper explores how language evolution, translation nuances, and the unique perspectives inherent in various linguistic paradigms contribute to a rich cultural diversity. It also examines the impact of technology and social media on traditional cultural norms and the critical need for deliberate efforts to reinforce endangered languages and practices. The proposed model aims to bridge the gap between past and present cultural expressions, using technology to reinforce mother-tongue contexts and enhance the appreciation of diverse human identities and worldviews. Through this, the article presents a compelling case for a more inclusive and holistic approach to preserving the global tapestry of cultural heritage. [ABSTRACT FROM AUTHOR]

Copyright of Prace Jezykoznawcze is the property of University of Warmia & Mazury in Olsztyn and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Estudios Románicos is the property of Servicio de Publicaciones de la Universidad de Murcia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The frequently used catchphrase "Mosaism and Christianity - religions of the book" places the origin and centre of the Judeo-Christian tradition on the sacred texts, to the expense of the orality of the teachings. The historical source of the assertion - i.e. the Qur'an, which refers to Jews and Christians as "people of the Book", and which proves that it is a late one - 7th century AD - may cast doubt. After all, is it an absolute nature of the written word in this specific religious context? My article provides an answer to this question. Using a classical rhetorical perspective, we will determine the proper relationship between text and orality in Judeo-Christian culture and identify those reductive and subjective approaches that can lead to a distorted perception of the present topic. [ABSTRACT FROM AUTHOR]