Linguistic Anthropology

Background: Within the structural and grammatical bounds of a common language, all authors develop their own distinctive writing styles. Whether the relative occurrence of common words can be measured to produce accurate models of authorship is of particular interest. This work introduces a new score that helps to highlight such variations in word occurrence, and is applied to produce models of authorship of a large group of plays from the Shakespearean era. Methodology: A text corpus containing 55,055 unique words was generated from 168 plays from the Shakespearean era (16th and 17th centuries) of undisputed authorship. A new score, CM1, is introduced to measure variation patterns based on the frequency of occurrence of each word for the authors John Fletcher, Ben Jonson, Thomas Middleton and William Shakespeare, compared to the rest of the authors in the study (which provides a reference of relative word usage at that time). A total of 50 WEKA methods were applied for Fletcher, Jonson and Middleton, to identify those which were able to produce models yielding over 90% classification accuracy. This ensemble of WEKA methods was then applied to model Shakespearean authorship across all 168 plays, yielding a Matthews' correlation coefficient (MCC) performance of over 90%. Furthermore, the best model yielded an MCC of 99%. Our results suggest that different authors, while adhering to the structural and grammatical bounds of a common language, develop measurably distinct styles by the tendency to over-utilise or avoid particular common words and phrasings. Considering language and the potential of words as an abstract chaotic system with a high entropy, similarities can be drawn to the Maxwell's Demon thought experiment; authors subconsciously favour or filter certain words, modifying the probability profile in ways that could reflect their individuality and style.

A draft dictionary of the Eastern Bantu language Sangu (= Sango, G61) based on notes made while conducting anthropological research in 1980-81 in the village of Utengule-Usangu in what is now Mbarali District in southwest Tanzania. The compilation of the unfinished dictionary is described in a blog post published in November 2010 ('A shoe box for Shisango', East African Notes and Records). This pdf of the computer printout and added cover page was later circulated among researchers and posted online. Among others, it has been used by SIL linguists working in the area and I'm in possession of a partial reworking of the draft by Martin Tlustos (Mbeya, 2000) which marks tones and long vowels. Much more research on the Sangu language has been undertaken since but no dictionary has yet been published.

The project aims to prevent drug and alcohol abuse and the spread of HIV/AIDS through counseling and the promotion of citizenship values using a Peer Education approach. Street soccer will be used as a hook to gather the intended age group (10-13 years –Senior Primary School grades) in the Township of Masiphumelele. The novelty of this project lies in using a free instant messaging application (Mxit) as the vehicle to deliver messages amongst peers. Mxit is the largest social messaging network in South Africa and on the entire Continent. This pioneering model is intended to be replicable in developing countries since it capitalizes on the overall wide use of social messaging networks amongst new generations, and sidesteps a major obstacle to the spread of social media in developing countries; namely Internet access and the comparative high cost of a PC.

Rolland suggests that modern sporting spectacles have assumed the primary social role theatre once had in Greco-Roman antiquity, gathering diverse groups of people under a shared experience. He draws a direct relationship between sporting spectacles and national communities. In the case of Brazil, soccer does the trick. Brazil is the only country to have played in every World Cup, winning the championship five times. In the next 10 minutes, I will run across the span of 70 years, juggling between the chronology of the sport with a series of benchmark events surrounding the history of Brazil's political black movement. We begin with the Abolition of Slavery in 1888, and conclude with the country first victory in the 1958 World Cup, gesturing towards future discussions. In between, I will historicize the (late) process of inclusion of visibly black males on national soccer teams in the 1930s, stirring up a dramatic revolution within the image Brazilian had of themselves.

Reivindicant les llengües indígenes, els sistemes de coneixement i l'entorn Reclaiming Indigenous Languages, Knowledge Systems, and the Environment r e v i s t a linguapax12 2024 Revista Linguapax 2024 Reivindicant les llengües indígenes, els sistemes de coneixement i l'entorn Reclaiming Indigenous Languages, Knowledge Systems, and the Environment

Las lenguas documentadas de la familia lingüística charrúa son el chaná, el güenoa, y el charrúa propiamente dicho (posiblemente también el muy poco conocido mbeguá), que se hablaron principalmente en parte de la actual República Oriental del Uruguay y de las provincias argentinas de Entre Ríos y Santa Fe. Hasta relativamente poco tiempo atrás, todas estas lenguas se conocían solo a través de breves vocabularios y se consideraban completamente extinguidas, pero hace casi dos décadas se encontró en Entre Ríos un último semi-hablante de una de ellas, el chaná (Viegas Barros 2006).
El propósito del presente trabajo consiste en realizar un análisis en los niveles descriptivo, comparativo y tipológico de los numerales en las lenguas de esta familia lingüística. El trabajo se estructura de la siguiente manera:

(1) se presentan los numerales documentados en cada lengua;
(2) se analizan morfológicamente (siempre que resulta posible) cada uno de estos numerales,
(3) se establece una caracterización tipológica de los sistemas numerales de cada una de las lenguas,
(4) se reconstruyen los numerales postulables para el proto-charrúa
(5) se examinan las etimologías propuestas hasta el momento para algunos numerales de las lenguas charrúas, y se plantean otras hipótesis nuevas en caso necesario,
(6) se revisan y evalúan las comparaciones externas propuestas hasta el momento.

Los resultados se muestran coherentes con la idea de que el sistema numeral original del proto-charrúa debió de haber sido bastante limitado, posiblemente compuesto por no más de dos o tres unidades, a partir del cual se habrían desarrollado en las lenguas históricamente documentadas sistemas decimales, posiblemente como resultado del contacto con otras lenguas. Las comparaciones externas son en algunos casos sugerentes, pero de ninguna manera resultan concluyentes para establecer posibles relaciones distantes con otras lenguas sudamericanas. Tipológicamente, son de especial interés la existencia en la lengua charrúa de un sistema de base cuatro, poco frecuente en las lenguas del mundo, y el registro de un sistema numeral fluido (es decir, no completamente fijo) en el estado actual de la lengua chaná.

En la literatura sobre lenguas indígenas del Noroeste argentino existe una vieja discusión sin resolver acerca de la lengua de los tonocotés, una de las etnias que originalmente habitaban parte de las actuales provincias de Tucumán y Santiago del Estero.
En el siglo XVIII, el misionero Antonio Machoni redactó el Arte y vocabulario de la Lengua Lule y Tonocoté, en el que sostuvo que los lules y tonocotés hablaban una misma lengua. Pero las fuentes coloniales más antiguas siempre consideraron a lules y tonocotés como dos pueblos distintos con lenguas diferentes. Como consecuencia, la posible filiación genética de la lengua tonocoté ha sido hasta ahora un tema altamente debatido, si bien siempre con pocas o ninguna prueba. La polémica no podía llegar -hasta el momento- a ningún fin, por falta de datos lingüísticos atribuibles con seguridad al tonocoté.
Sin embargo, en realidad existe al menos una oración tonocoté, registrada a fines del siglo XVI por el jesuita Alonso de Barzana. Se trata de una oración muy breve, de solo tres palabras, citada junto a otras cinco frases del mismo significado anotadas por el mismo autor en sendas lenguas originarias (quechua, aymara, guaraní del Gran Chaco, puquina y cacán). Todo lo cual permaneció inédito, perdido en medio de una vasta colección de documentos del Perú colonial, hasta que fueron publicados medio siglo atrás.
En el presente trabajo se compara esta oración con frases del mismo sentido en lule. Los resultados del cotejo parecen suficientes para superar la vieja controversia sobre la filiación genética del tonocoté, ya que mostraría que esta lengua era diferente a cualquier al lule y -al parecer- a cualquier otro idioma previamente conocido.

Статтю присвячено актуальній проблемі сучасної лінгвостилістикидослідженню ідіостилю українського письменника Романа Іваничука. У запропонованій роботі розглянуто лексичні одиниці, зокрема синоніми, антоніми, історизми, неологізми, діалектизми, чужомовні слова, сукупність яких відтворює ідіолект прозаїка, відбиває його індивідуально-авторську мовну картину світу, вирізняє митця як оригінальну мовну особистість з-поміж інших. Здійснено семантико-стилістичний аналіз цих засобів, обґрунтовано доцільність їхнього введення в тканину художнього твору, показано ефективні прийоми використання та продуктивність уживання в аналізованих текстах. Ключові слова: лексичний засіб, семантико-стилістичний аналіз, ідіостиль письменника, індивідуально-мовна картина світу, мовна особистість, художній твір. Статья посвящена актуальной проблеме современной лингвостилистики -исследованию идиостиля украинского писателя Романа Иванычука. В предлагаемой работе рассмотрено лексические единицы, в том числе синонимы, антонимы, историзмы, неологизмы, диалектизмы, иноязычные слова, совокупность которых воспроизводит идиолект писателя, отражает его индивидуально-авторскую языковую картину мира, отличает художника как оригинальную языковую личность среди других. Осуществлен семантикостилистический анализ этих средств, обоснована целесообразность их введения в ткань художественного произведения, показано эффективные приемы использования и продуктивность употребления в анализируемых текстах. Ключевые слова: лексическое средство, семантико-стилистический анализ, идиостиль писателя, индивидуально-языковая картина мира, языковая личность, художественное произведение. The aim of the article is to study the semantic and stylistic features of lexical resources in the historical novels of the prose writer, the complex of which reproduces the idiolect of the writer, reflects individual author's view of the world, distinguishes the artist among others as on original language personality.

Marepujal r.r MeroAr{ (Cuporuue, Ilpuupeua ocMorcKl{ AexrrAplrpaHor uarepuja:ra, flpuupeua xte6a, OqerrrmarLe xle6a, Xeur.rjcxe aHarlr43e, Onpefr.rnarte aHTrroKcI4AaIIrroHor uoreHquajara, Vcwffwaanc peonorxxr4x cnoj crana recta, Ctatucrl{qKa atmwza). Pe:ylrar t ptcxyctja (Ocuonuu xeruujcxra [oKa3areJblr MeJIace, Yruqaj MeJIace LI AoAaraKa Ha 6asu MeJIace Ha peonorxKa cnojc:rra recra, Xeuujcxr{ cacraB ocMorcKI,I AexlrAplrpaHor Iua:repr{zuta y MeJIacI{, Cnojcma xre6a ca AoAarKoM cBexer ocMorcKr{ AexrrApl{paHor roha,/nonpha (Xeruujcxrz cacraB, Mrznepannu cacraB, aHTr{oKcr{Aarluou norenqrajal, @usuvxa, TeKcrypHa I4 ceH3opcxa cnojcrna, 6oja xne6a), Cnojcroa xle6a ca AoAarKoM ocMorcrr4 Aexr.rAprrpaHor noha/nonpha y [paxy (Xeuujcru cacraB, Mlanepalnu cacraB, aHTrrorcrrAarluou norenqujal, @utruxa, TeKcrypHa I,I ceH3opcxa cnojcrna, 6oja xne6a), ,{oupIaHoc cnequjannr.x xne6ona AHeBHo rpelop) IeHoM yHocy MI,IHepiInHIrx rraatepraja). 3axrsyrar. Jlzreoarvoa.

[psn] the name of a former trader who stayed on Sikaiana before the birth of any living informants. Perhaps Andrew Cheyne. A variety of taro {haahaa} and banana {huti} are named after him. \* ano (from PPN ^ango 'turmeric'). [na] a tree species similar to turmeric {pasai} but without any fragrance; its roots were used for making paint {kaalena}. [na] a fish species, a sturgeon fish with grey and white stripes. \* anu [vi] to dance. ca: hakaanu <to make someone dance, as in making a small child dance>, cp: hakaanumia, pl: aanu, ps: anumia <to be danced, of a song: te mako e iloa, e anumia_, 'the song is known,then it will be danced'. \* anumana [nao] an organized or planned dance, as at a feast. \* ao#1 1. [n] daylight, where daylight can be seen. 2. [n, time] during the daytime, when there is daylight. I te ao, maatou e hekkau, ka i te poo, maatou e aanu, 'during the daylight hours we work, but at night we dance'. opp: poo. do: aotuu. \* ao #2 1. [n] a green coconut {niu} that does not have any water inside. ge niu. 2.[n] a child that does not grow very well. (Figurative). \* aoao 1. [vt] to pile up with hands, to scoop up; to measure out in such a manner. Idiom: ao talatala: 'to collect or put together many different versions of a story'. ps: aohia, ot: ao. \*

Ahmed has suggested that refusing to laugh may be used as a political strategy for oppressed groups. But what happens when it becomes a tool of discipline and exclusion? Drawing on a video ethnographic study of incarcerated boys and their staff in detention home treatment, this paper focuses on one of the boy's struggle for inclusion. Despite formal equal treatment, his exclusion was maintained by the others' refusal to laugh at his attempts to be funny. We thus aim to study, in interactional detail, how unlaughter may work as a subtle yet powerful affective practice.

This paper looks at the ideologies of language purism among young Maya professionals from the Yucatán peninsula of Mexico. After an introduction to language purism and its influence on revitalisation processes, I analyse the narratives of some young adults and their professional development and contrast them with those of some Maya intellectuals and teachers. In a context of widespread indigenous language abandonment, these bilingual professionals have been through a process of strengthening their ethnic identity and currently show a committed attitude towards the maintenance and reproduction of the Maya language. According to their narratives, a fundamental ideological shift during a particular life stage, namely studying Sociolinguistics at higher education institutions, has been determinant for adopting a more flexible stance towards language contact between Spanish and Maya and purism. I argue that their shift in linguistic ideologies counterbalances pervasive stigmatisation of ...

In the article below I would like to describe a ritual called Vučarenje that was once popular in Dinara mountain villages, where Serbian population used to dwell. The wolf has always played an important role in Serbs' folk culture and customs. This widely spread predator was dangerous for both livestock and human. Wolf is present in folk songs as well as in popular sayings which proves that it played an important role in the countryside.

Tous droits réservés © Revue d'art contemporain ETC inc., 2003 Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne. Cet article est diffusé et préservé par Érudit. Érudit est un consortium interuniversitaire sans but lucratif composé de

Immanuel Kant’s philosophy is often consulted and used in the philosophy of sport, but typically in a cursory and oversimplified manner. He is often used as a starting point in argumentation to reinforce a taken position, often serving as a simplified adversary, or “straw man”, without the intention of deeply understanding his stance. In this paper, for the first time in existing literature, we will provide a comprehensive critical review and evaluation of the use of Kant’s philosophy in the discourse of the philosophy of sport. On one hand, we will examine papers that consider aspects of Kant’s philosophy in the context of sport. On the other hand, we will focus on papers in which parts of Kant’s philosophy play a central role within the discourse, discussion, or debate, particularly in four areas of the philosophy of sport: a) the epistemology of sport (e.g., Lopez Frias 2017); b) the ethics of sport (e.g., Loland 1998, 2002); c) the aesthetics of sport (e.g., Kreft 2015; Edgar 2015; Borge 2015); and d) the anthropology of sport (e.g., McNamee, 2008). It should be noted that only a small number of papers are explicitly dedicated to Kant, and these will receive special attention. In the final part, we will summarize critical assessments of the use of Kant’s philosophy in the philosophy of sport and indicate possible Kantian directions in the philosophy of sport.

Francesco PERONO CACCIAFOCO. (2025). Kisah di balik genderang 'Moko', alat musik sakral dari kepulauan Alor-Pantar (The story behind the 'Moko' drums, sacred musical instruments from the Alor-Pantar archipelago). The Conversation (Indonesia), 30 April 2025: 254945

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The article focuses on the research I published, some months ago, with Shiyue Wu, my Research Assistant at Xi'an Jiaotong-Liverpool University in Suzhou (Jiangsu, China), on the ancestral artefacts known as 'Moko' drums (and the related bronze gongs) from the Alor-Pantar Archipelago (and Timor's area in general), their history (and stories), the etymologies of their names, and their different and 'multi-layered' values and usages, in a work associating Language Documentation with Cultural Anthropology. Both the origins and provenance of the drums (and gongs) and the meaning and etymology of the denomination 'Moko' in itself are obscure and unknown even to the local speakers, and this makes for an intriguiging puzzle, at the linguistic and archaeological level and in the context of the history of the material culture and intangible heritage of Southeastern Indonesia - a puzzle still looking for its solution. Our studies are trying to fill this research gap by collecting, processing, and analyzing 'first hand data' through Field Linguistics' and etymological approaches. The 'Moko' drums were believed to generate melodies connecting the world of the gods with the world of the mortals, and were and (still) are also used by the Papuan peoples of the Alor-Pantar Archipelago as a prestigious local 'currency' and for traditional customs and practices, like 'bride-price' negotiations.

This study documents the Jaguar God of the Underworld (JGU) as a fundamental entity within Late Classic Maya iconography and hieroglyphic writing. Initially designated as GIII within the Palenque Triad, subsequent discoveries across the broader Maya lowlands—often independent of the Triad—necessitated its reclassification as JGU.  Furthermore, the JGU assumes a significant role as one of the so-called "Paddler Gods," first identified in the incised bones of Tikal Burial 116 and subsequently documented in stelae from sites such as Copán, Jimbal, and Ixlu. The deity’s representation extends into hieroglyphic contexts, where it is associated with calendrical and numerical functions, notably embodying the values of seven (Wuk) and seventeen (Wuklajuun), and serving as the lunar regent (Glyph C of the Lunar Series) and patron of specific days such as Wo and Kib. This report, a 2025 update of Hellmuth (2024), is complemented by a substantial corpus of high-resolution photographic and illustrative material, thereby providing an invaluable resource for the detailed study of the JGU's multifaceted roles in Maya religion, iconography, and epigraphy.

This article presents artifacts from southeast Florida that are associated with Cuban
immigrants and the Santería religion, a syncretic and specifically Cuban version of the West African religion, Yoruba. The artifacts include two Cuban refugee boats, one at Big Pine Key in the Florida Keys, and one on North Miami Beach with a religious effigy affixed to its bow. We also present a beaded spell bundle found near Alice Wainwright Park in Miami, a carved wood human head effigy found floating in the Miami River, and an elaborate cultural feature of Santería religious paraphernalia in Greynolds Park, North Miami Beach. Such photos of Santería ritual objects are rare, although Santería objects have long been encountered by archaeologists in south Florida, such as on Key Biscayne by archaeologist Robert S. Carr (1987) in Bill Baggs Cape Florida State Park.

En este trabajo se analiza el orden de los constituyentes en dos lenguas originarias habladas en Norpatagonia: mapuzungun y gïnïn a iajïch. Ambas lenguas registran contacto desde siglos pasados por haberse empleado en un mismo territorio, donde además, según las fuentes históricas, el plurilingüismo era común. Partiendo de análisis previos que hemos realizado sobre el orden sintáctico en mapuzungun y del análisis de la documentación lingüística disponible sobre el gïnïn a iajïch -lengua actualmente extinta-se sistematizan las pautas de construcción sintáctica, considerándose en particular las propias de la oración simple. Metodológicamente, efectuamos un cotejo de la traducción al ginïn a iajïch de cinco textos elicitados en mapuzungun, para analizar en qué medida por mediación de esta lengua se detectan fenómenos de convergencia en los distintos niveles, así como el mantenimiento de pautas propias en el marco de una interacción de dos interlocutores que también dominaban el español. De este modo, se apunta a poner en debate de modo inicial el estatus de área lingüística de la Patagonia, a partir de un estudio de caso particular.

Being an ontologically multidisciplinary topic, language change is among the best candidates to be addressed using Geographic Information Systems (GIS). GIS can integrate datasets from diverse disciplines along with real-world geographical information, hence facilitating the investigation of (i) the spatial relations existing between research items and (ii) (past) landscapes. Drawing from an ongoing project focused on the historical development of the extremely diverse linguistic situation documented in the Lower Fungom region (Northwest Cameroon), this article explores the possibility of placing authentic interdisciplinary research pivoting on linguistic issues within a GIS framework.

Zjawisko żebractwa znane jest społeczeństwom od najdawniejszych czasów. Bezdomność i związany z tym wędrowny tryb życia sytuują dziadów proszalnych na marginesie życia społecznego. Pozostaje więc pytanie, na ile i w jaki sposób przedstawiciele tych niezasymilowanych
jednostek mogli pełnić funkcje integrujące wobec społeczeństwa tradycyjnego, prowadzącego osiadły tryb życia. Przedmiotem rozważań jest materiał pieśniowy z przełomu XIX i XX wieku przypisywany wędrownym śpiewakom oraz kontekst sytuacyjny, w jakim był wykonywany. Celem artykułu jest ukazanie fenomenu kultury dziadowskiej
opartej na przekazie oralnym, z którym wędrowni śpiewacy docierali do najdalszych zakątków kraju, dzięki czemu tzw. pieśń dziadowska nabierała charakteru transterytorialnego. Zdolności autokreacyjne śpiewaka, jak też wartość i atrakcyjność przekazu pieśniowego miały decydujący wpływ na odbiór repertuaru dziadowskiego oraz na jego włączenie do obiegu społecznego. Status społeczny wędrownych dziadów wspierany był ponadto kultem przodka, głęboko ugruntowanym w kulturze tradycyjnej, oraz związaną z tym rolą, jaką dziad odgrywał w funkcji obrzędowej. Zatem poczucie indywidualnej i zbiorowej tożsamości buduje świadomość zasad współistnienia „ja” z „innymi”.

Geçtiğimiz yüzyılın ikinci yarısında dünyadaki dil ve kültür araştırmaları konusundaki yönelim az sayılı halkların dilleri ve kültürleri üzerinedir. Biyolojik türlerin yok olma tehlikesi ile karşı karşıya olmaları gibi diller de yok olma sürecini yaşarlar. Dil ve lehçe tartışmaları bağlamındaki tartışma bir kenara bırakılırsa güvenilir bir kaynak olan Summer Institute of Linguistics (SIL)'in yayın organı Ethnologue'un 2017 verilerine göre yeryüzünde 7.099 dil konuşulmaktadır ve en iyi tahminle bunların yarıdan fazlası içinde bulunduğumuz yüzyıl içerisinde yok olma tehlikesi ile karşı karşıyadır. İşte bu diller arasında Türk dil ve değişkeleri de yer almaktadır.

Bu calismada, Teleutcenin tehlikedeki diller literaturundeki yeri incelenmektedir. Teleutcenin bazi calismalarda Altaycanin bir agzi olarak degerlendirilmekle birlikte kimi calismalarda da ayri bir dil olarak ele alindigi gorulmektedir. Bu cercevede Unesco ve Ethnologue olcekleri (EGIDS) eldeki calisma kapsaminda karsilastirilmis ve Teleutcenin bu olceklerde olmasi gereken yeri konusunda oneriler ortaya konmustur. Cok sayida kaynaktan yararlanilarak olusturulmus olceklerde Teleutcenin yerinin tartismali oldugu gorulmus ve Teleutce ozelinde buna yonelik oneriler ortaya konmustur.

The focus in this paper is on the implementation of language policy in education. It explores and discusses the notion of subaltern agency in an education organization. Recent language policy research highlights individual and collective agency in the processes of language use, attitudes and policies. People on the ground, charged with implementation are not the passive receivers of policies or the vague resistors once depicted in research accounts, referring to public body practitioners, but social actors who can exercise subaltern agency. The aim is to show that language policies are not merely implemented, but are actually shaped on the ground. Examples of subaltern agency from a case study of the Official Languages Act Ireland (2003) are explored.

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

Drawing on sixteen months of ethnographic fieldwork in Oran, Algeria's second-largest city, I argue that some cemeteries serve as semiotic landscapes of ambivalence-places that people cannot or refuse to classify within a culturally recognized, hegemonic symbolic category of meaning. Ambivalence emphasizes the irreducible complexity and undecidability of meaning-making and identity, connecting people, places, and language in complex, uneasy, and non-unilinear temporal relations. The contradictory semiotics of colonial-era cemeteries in postcolonial Algeria-sites that are often abandoned but left in place-lay bare the sentimental, political, and poetic potential of spatiotemporal disorder for social imaginaries in transformation. This stems from how people sometimes fail or choose not to create coherent, unified narratives of what this place means to who we are. Rather, semiotic landscapes often mark the unstable boundaries between self and other, potentially allowing for alternative interpretations or even creating a space for the outright rejection of interpretation, along with the complex sentiments such contradictions evoke.

Un práctico índice de nombres citados y una nota biobibliográfica de los autores aportan informaciones complementarias que son de agradecer. En suma, una visión literaria, erudita y concisa, muy amplia en el tiempo y en el espacio sobre un tema siempre sugestivo son los principales atractivos de este libro que no dudamos en recomendar.

Los estudiosos (Mercedes Burrel, por las lenguas catalana e inglesa; Germán Conde, por la lengua gallega; Javier Calzacorta, por la lengua vasca; Jesús Cantera, por las lenguas española y francesa, así como la supervisión del trabajo global) han utilizado numerosas fuentes escritas (al final se citan las más consultadas, lo que también es útil para los especialistas) y orales, en la búsqueda de correspondencias. Todo ello hace de este volumen mucho más que una simple relación alfabética de refranes: estamos ante una obra de consulta eficaz para docentes, estudiantes, para los amantes en general de la cultura popular ... que encontrarán aquí lo más importante de la sabiduría del pueblo en seis lenguas. Por si fuera poco, los editores nos prometen, en su introducción, una obra muchísimo más amplia sobre el tema, en un futuro cercano: que tengan mucha suerte en su empeño y que todos podamos verla. De todas formas, y mientras esperamos esa obra más amplia, podemos recomendar la Contribución al estudio del refranero judeoespañol de oriente escrita también por Jesús Cantera y Julia Sevilla (Fundación Universitaria Española, Madrid, 1997). Esta obra -tras los pasos del Refranero sefardí y del Dictionnaire du judéo-espagnol-recoge las sentencias y los proverbios empleados entre los sefardíes de Oriente, principalmente de Salónica, y ofrece su equivalencia en sentencias y refranes empleados en español y también en francés, se añade también una sucinta explicación de cada paremia, así como un índice de las palabras que aparecen en los refranes judeoespañoles. Los estudiosos y amantes de la paremiología están de enhorabuena, pero el público en general, también encontrará instantes de agradable lectura y motivos de reflexión en estos dos volúmenes que acabamos de comentar.

The text explores the existence of telepathy, clairvoyance, and mediumship among animals, suggesting these abilities are more prevalent in lower animals and young children. It draws parallels between these phenomena and wireless telegraphy, implying similar underlying principles. The text also highlights specific animal cases, such as a blind and deaf dog in New Zealand and the famous horse “Clever Hans,” demonstrating remarkable abilities that defy simple explanation.

The purpose of this study was to investigate whether an alignment exists between the mission of Puente de Hozho Magnet School and the visualization of how current Navajo students view their education at the school. Qualitative research was used as an opportunity to explore the significance and to gain an indepth understanding of how Navajo students view their education in the context of their personal experiences. The population consisted of six Navajo fifth grade students who lived outside the boundaries of their Indian reservation and attended school at Puente de Hozho Magnet School. The six student participants were asked to respond to the question, "What does your education look like at Puente de Hozho Magnet School?" through the pictures they took with a camera in and around the school.

The purpose of this study was to investigate whether an alignment exists between the mission of Puente de Hozho Magnet School and the visualization of how current Navajo students view their education at the school. Qualitative research was used as an opportunity to explore the significance and to gain an indepth understanding of how Navajo students view their education in the context of their personal experiences. The population consisted of six Navajo fifth grade students who lived outside the boundaries of their Indian reservation and attended school at Puente de Hozho Magnet School. The six student participants were asked to respond to the question, "What does your education look like at Puente de Hozho Magnet School?" through the pictures they took with a camera in and around the school.

Een ontmoeting die maar niet lijkt te mogen gebeuren: toen ik filosoof Didier Debaise, die samen met Isabelle Stengers de onderzoeksgroep Groupe d’études constructivistes (Geco) oprichtte, in 2018 al uitnodigde voor de eerste ‘Swamp Gathering’, kon hij hier helaas niet bij zijn en ook dit interview vindt uiteindelijk vanwege de coronacrisis noodgedwongen op afstand plaats. Maar hoe noodzakelijk is een directe, fysieke ervaring nu ook eigenlijk echt? Vanuit onze respectievelijke quarantainesituaties volgt een mailwisseling, over de legitimiteit van metaforen, het moeras als ‘evenement’ en speculeren vanuit de ervaring.

The interpretation of some more recent data from Population Genetics has revived the old theories about a Chalcolithic, invasive and steppe origin for Indo-European languages. Aside from the fact that the interpretation of genetic data is not as linear as invasionists maintain, all the obvious big difficulties presented by the traditional invasive theory still stay.

This paper seeks to highlight the agency of policy actors, undermining the top-down imposition of language policies in education (LE) at the micro level. The agency of the implementers or actors of the Language Policy and Planning (LPP) is an important factor that plays its role in the process of appropriation of these policies. A particular focus is on the innermost layer of the LPP onion-the language attitudes and practices of the educators-to unveil the power of agency in negotiating the medium of instruction (MoI) policy. To encompass an overarching viewpoint on this notion, this paper employs an ethnographic case study method in the context of an urban college in Pakistan nested against the scoping review of the preceding five years' research about LE appropriation in the educational context. The findings reveal a complex interplay between different languages in a multilingual community where the classroom dynamics are shaped by wider societal narratives by providing ethnographically oriented analyses of teacher agency. The regional languages (RLs) serve as an identity badge; however, their applicability diminishes in the higher education context where English is spotlighted as MoI and Urdu serves as the bridging language. These strains at the micro level reflect the wider linguistic ecology: the vitality of English is situated in its prestige and perception as a ladder to vertical mobility, eclipsing the status of the national and RLs.

This paper describes the grammatical role of the verbal suffix -jei, a declarative marker in Liangmai, a Tibeto-Burman language spoken in northeast India. The paper offers insights for comparative studies of verbal suffixes in related languages and, more generally, contributes to the development of linguistic theories and frameworks, where these aspects pose interesting challenges and opportunities in linguistic analysis.

Since the renaissance, grammatical terminology has evolved to meet the needs of linguistic analysis rather than language learning. This has given it compactness and technical precision, but at the cost of clarity to the lay person, and particularly to children, who do not yet know the full range of vocabulary and semantic structures from which terms have been chosen and developed. As a result, some terminology makes it more difficult for children and adults to understand and apply grammatical concepts as they learn their own and other languages. The author argues that bringing terminology closer to everyday language, and explaining it accurately in terms children can understand, helps improve learners&#39; understanding of grammar and enables them to use grammar more confidently in their work. Grammatical terms were developed in order to analyse languages rather than help people to learn them. Most of those we use now date from the renaissance, though a few are inventions of modern ...

This is the book Title on ཏ་མང་ ཏམཔེ་། तामाङ ताम्पे (Tamang Proverbs).  "The TamangTampe" means proverbs of the Tamang language. Ajitman Tamang is the author of this book, which contains the Tamang proverbs in the Tamang script of Tamyig (Tamang Tamyig & Devnagari Tamyig). The book was made from collections from all over the Tamang people's villages in Nepal.

In this article, we argue that the way decoloniality is invoked in sociolinguistics runs the risk of becoming a buzzword that is sometimes deployed with inadequate attention to how its conceptual and political premises need to be critically contextualized. We propose three interconnected challenges that critical applied/sociolinguists would need to address more seriously in order to avoid the depoliticization of the discussions around language and (de)coloniality: (1) the insistence on an incommensurable non-western alterity outside modernity; (2) the production of new binaries despite trying to undermine them; and (3) the decontextualization of the studied phenomena from on-the-ground situations in highly complex circumstances. We claim, on the one hand, that ‘Northern’ appropriation of decoloniality can offer self-deluding comfort that one is engaging in a politics of emancipation, yet all that is taking place is a form of withdrawal from the messiness of contemporary politics. On the other hand, this depoliticized decoloniality is also instrumentalized in the Global South to romanticize indigeneity/minorities and exploit them for insidious political purposes, generating recursive internal differentiations and inequality.

The first impression given by this edited collection is one of scope. With its catch-all title and 27 chapters, the reach is ambitious, with the aim of finding a 'new space' in which to talk about the processes of change in higher education. The editors begin by emphasising the notion of enhancement as opposed to quality assurance and sociocultural theory is advanced as the guiding framework, with a persuasive case made for a 'social practices' perspective, incorporating into analysis multiple actors, discourses and subjectivities. In this way the frame is set for a discussion of enhancement at various levels of the sector and institutions. The case studies are organised usefully into four themes, explored at four levels, ranging from the more macro level to a focus on individual practice. The first theme is 'influencing the disciplines', and includes a historical overview of the formation of the subject centres, a detailed review of the Subject Network for Sociology, Anthropology and Politics (C-SAP), a discussion from the perspective of the PALATINE (dance, drama, and music) subject centre, and an account of an attempt to introduce e-assessment in physical sciences at one institution. This opening section represents a stimulating examination of the tensions surrounding the 'generic' and the 'disciplinary' in academic development, and the challenges of working within disciplinary frameworks. The second theme then proposes 'The Scottish Way' as an exemplar of enhancement at a national level, giving an overview of the thematic approach from a national perspective and an account of how this was implemented at one institution. It then focuses on one particular project relating to an enhancement theme, then finally looks at a review of courses in art and related fields. It seems clear from this section that Scottish approach is less dominated by an assurance/compliance ethos, although some might argue that the Enhancement Lead Institutional Review (ELIR) retains the air and apparatus of an inspection on the ground (with all the dissembling that can provoke). However, this section provides a very thought-provoking overview of an alternative, hybridised, more student-focused approach. The third theme of the book focuses on 'frameworks for action', looking at 'the interplay of the different elements in university activity systems'. The introduction makes the welcome point that people, culture and practices are inseparable, and offers a bracing critique of the 'apparently rational lens of organisational structure', with an emphasis instead placed on dialogic uses of data at institutional level. The illustrative chapters start with an account of the introduction of teaching and learning courses for new Norwegian lecturers, then move on to a discussion of an MBA in higher education management. The third chapter focuses on restructuring within a university, with the final one reporting on the experience of an e-learning manager attempting to implement change in an Asian university. The fourth and final theme is entitled 'challenging practices in learning, teaching, assessment and curriculum'. This opens with an insightful discussion of the nature of change in pressured, time-poor educational contexts, and presents examples of 'challenging' enhancements. The first is a fascinating discussion of competing discourses at work in the South Africa HE moving towards 'mode II' knowledge. The next chapter covers the 'generic attributes' project at the University of Sydney, making valuable points about the importance of mid-level management support in a long-term institutional change. The following chapter uses Goffman's concept of on-stage performance to provide a critique a Virtual Learning Environment. The final chapter centres on an individual experience of embedding PDP in a course. The final commentary chapter provides an extremely perceptive discussion of implicit change theories and 'enhancement identities', the latter related back in a

For Clem Ford, who can communicate even with people able only to mumble in his languages. You know as well as we know that what is just is arrived at in human arguments only when the necessity on both sides is equal, and that the powerful exact what they can, while the weak yield what they must. Thucydides, Book V