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The jewellery names and the ethnic identity of the Kazakh culture are lexically correlated as clearly evident from various ethnolinguistic analyses of jewellery vocabulary. This study aimed to analyze some common jewellery names as jüzük (ring), biläzük (bracelet), sïr?a (earring), moncak (necklace, beads), tügma (button), belba?, qur, qadis (belt) and jewellery for braids common in Turkic languages. This linguistic journey attempted to uncover the meaning of these jewellery names in different Turkic languages and identify their functions and distinctive features through a comparative method. A qualitative research design with an ethnocultural approach was used to understand the ethnogenetic and cultural aspects of these jewellery names from 26 Turkic languages. The content analysis method was used to categorize them according to their origin and cultural significance. The findings revealed that the Turkic jewellery was of different types, and known by several names in different ancient Turkic languages. It also had sacred power, brought wealth and fertility, possessed healing properties and protected people from evil spirits. This study would help to expand knowledge about the traditional culture of the Turkic peoples.

This study examines the cultural meaning of names denoting places such as mountains, water objects, and settlements. The study drew evidence from a famous Kazakh epos, "Kozy Korpesh -- Bayan Sulu," to provide insight into how epic toponyms contribute to the explication of culture. The study addressed the motives and methods of the linguistic and anthropological interpretation of toponyms, paying special attention to explicitly encoded cultural values. The study adopted a qualitative research approach based on a combination of secondary approaches--linguoculturological, intensive topology and holistic etymology involving linguistic etymology, folk etymology, and perceptual etymology. The data was collected in the form of connotations and denotations which each epic toponym represented in the poem. The findings show that, based on their etymological origin, epic toponyms belonged to two major groups: one, toponyms named after certain features of the landscape; and second, toponyms named after certain events in the epos. The former toponyms are transparent and reveal the perception and attitude of the Turkic peoples to the location through denotation, while the latter are based on legends and reflect the household and everyday routine specific to the Turkic peoples through connotation. As a result of complex etymological analysis, some toponyms are shown in both the denotative and connotative aspects. Based on the findings, it can be concluded that epic toponyms serve as an essential source of cognition of the worldview and national culture. Through the use of the complex methodology of analysis, the study contributes to the development of anthropological studies in toponymy and helps to establish links between Turkic languages and cultures.

Linguistic and anthropological research has demonstrated that language ideologies play a complex role in contexts of language endangerment, as well as in revitalization initiatives. In this paper, we articulate some central ways in which these beliefs and interests can translate into significant barriers to successful language revitalization. Based on collaborative ethnographic fieldwork with Indigenous languages in North and South America, we propose a model for planning language ideologies as a practice that can be deliberately incorporated into revitalization efforts. Given the urgency of the situation facing many languages, we argue that treating language ideologies as requiring planning is necessary and offer preliminary suggestions about what this planning could look like by analyzing examples around the language ideology assemblages of language teaching and learning.

In "Good God but You Smart!" Nichole E. Stanford provides an account of how attitudes toward Cajun English (CE) perpetuate and are perpetuated by an economic system designed to maintain unequal power relations. While non-Cajun Americans are interested in what they see as Cajun culture, Stanford explains that most misunderstand what "Cajun" means, conflating the terms "Cajun, Creole, Louisiana, and New Orleans." While Cajuns themselves are an ethnically diverse group determined primarily by cultural identification, modern-day Cajun culture was established by the descendants of Acadians who settled in South Louisiana. Despite increasing interest in certain aspects of Cajun culture, Cajuns themselves are still subjected to stereotyping, misunderstanding, and discrimination. As explained in Stanford's introduction, this stereotyping extends to bias against speakers of CE, leading many Cajuns to censor CE features from their speech to achieve professional success. Throughout her book, Stanford skillfully combines memoir, family history, archival research, and survey data to explain to a general audience how Louisiana's history of linguistic and cultural discrimination has led to current attitudes toward Cajun culture and CE. The first chapter examines stereotypes surrounding Cajun culture and language. Though CE emerged as an identity marker during the "Cajun Renaissance" of the 1970s, most speakers still censor Cajun features from their speech due to widespread public perceptions of the dialect.

We present a description and an analysis of three related language games in Africa's Gulf of Guinea: Fa d'Ambô's Fa do Vesu, Lung'Ie's Faa di Vesu, and São Tomé and Príncipe Portuguese's P-language. We show how these language games can be used to investigate the linguistic features of their main languages and as learning resources for second language learners. First, we defend the common origin of these language games and that they emerged from contact with Portuguese settlers' Língua do Pê's varieties. Second, we discuss phonological issues, such as syllable structure, focusing on the loci of onglides, offglides, syllabic nasals, and word prosody. Finally, we discuss how these ludlings can help speakers, learners, and linguists perceive phonological properties as well as the contribution of describing and analyzing language games for language documentation.

The paper interprets Whorf's notion by turning to his original writings. Specifically, the paper makes a detailed analysis of Whorf's notion from anthropological linguistics, which largely deals with his famous distinction between overt category and covert category and his detailed description of the American Indian language Hopi; contrastive linguistics, which implies Whorf's research pedagogy by which the major differences between Hopi and English were found; and psycholinguistics which shows that Whorf would like to explore the deeper internalized meaning of language so as to uncover the true nature of language in the process of thinking. Therefore, the writer aims to have access to Whorf by rereading his original works and demonstrates what he has actually done in relation with those disciplines mentioned above.

The article studies theoretical issues of modern anthropocentric paradigm of scientific knowledge from the history of anthropocentric linguistics development as a special field of language science. The purpose of this study is to answer the question about human influence on the semiotic system. The material result is the unification of specific approaches to anthropological linguistics subject. Therefore, approach based on linguistics solved the problem of establishment of the human's linguistic nature, his language world. Conversely, the anthropocentric approach is focused on the person as a subject of speech activity that implements his communicative intentions in certain speech acts oriented to the world of semantics and mental human activities. Offered situations are examined on the actual material of the Russian language, which was analyzed from the standpoint of cognitive semantics. The problematics of anthropological linguistics, therefore, is not new and there are no sufficient grounds to consider it firmly established and generally accepted direction; only obvious trends are outlined, therefore it is better to talk about it as a linguistic paradigm having its own background in linguistics and closely related to other related sciences' issues.

This paper addresses the gaps between language documentation and language revitalization. It is intended for several audiences, including field linguists interested in supporting endangered language sustainability efforts and participants of all kinds in language revitalization courses, programs, and infrastructure. The authors contend that ethnographic methods have transformative potential for contemporary language revitalization practice. Using anthropological tools, linguists and/or speech community members can enrich documentary efforts, mobilize linguistic data for more effective revitalization programs, and improve assessments of language revitalization projects. Beginning with a discussion of ethnographic methods and their connection to existing linguistic practices, this paper moves on to address the impact of language revitalization planning and infrastructure on endangered language use. It then outlines key ethnographic concepts that were identified as particularly useful in two pilot ethnographic methods classes run by the authors in 2015 and 2016, each of which can be operationalized using the basic tenets of participant observation. These concepts present ways of re-evaluating understandings of "communities"; considering language ideologies, ideological clarification, and language socialization; recognizing the nature and implications of different social roles and identities of those involved in revitalization projects; and attuning to genre and intertextuality in the development of resources. The incorporation of both basic ethnographic methodologies and of conceptual frames like these can supplement a field linguist's or a language revitalization program's tools to help them better collaborate across differences, support and assess language programs, and understand the obstacles that may exist between them, their collaborators, and sustainable language vitality.

This paper surveys the research methods and approaches used in the multidisciplinary field of applied language studies or language education over the last fourty years. Drawing on insights gained in psycho- and sociolinguistics, educational linguistics and linguistic anthropology with regard to language and culture, it is organized around five major questions that concern language educators. The first is: How is cultural meaning encoded in the linguistic sign? It discusses how the use of a symbolic system affects thought, how speakers of different languages think differently when speaking, and how speakers of different discourses (across language or in the same language) have different cultural worldviews. The second question is: How is cultural meaning expressed pragmatically through verbal action? It discusses the realization of speech acts across cultures, culturally-inflected conversation analysis, and the use of cultural frames. The third question is: How is culture co-constructed by participants in interaction? It discusses how applied linguistics has moved from a structuralist to a constructivist view of language and culture, from performance to performativity, and from a focus on culture to a focus on historicity and subjectivity. The fourth question is: How is research on language and culture affected by language technologies? The print culture of the book, the virtual culture of the Internet, the online culture of electronic exchanges all have their own ways of redrawing the boundaries of what may be said, written and done within a given discourse community. They are inextricably linked to issues of power and control. The last section explores the current methodological trends in the study of language and culture: the increased questioning and politicization of cultural reality, the increased interdisciplinary nature of research, the growing importance of reflexivity, and the noticeable convergence of intercultural communication studies and applied language studies in the study of language and culture.

The aim of the present paper is to provide an overview of the so-called "Spanglish" phenomenon and its linguistic repertoires (code-switching utterances). We propose that it is necessary to link all different forms of analysis in order to verify hypotheses regarding the relationship among social, linguistic, and cognitive processes behind "Spanglish". We argue that "Spanglish" consists of mixed utterances that result from the contact between two languages: Spanish and English. The characteristics of the contact situation separate "Spanglish" from pidgins and creoles. Zentella (1997) claims that those characteristics do not fit into a second language acquisition setting either, since the code-switching of Spanish-English bilinguals is different from the transfer-laden speech of second-language learners. However, there is debate regarding "Spanglish" being either a popular/colloquial Spanish variety within the United States (Otheguy 2009) or part of a more anthropological linguistic entity that corresponds to social formation (Zentella 2008). After years of research (Myers-Scotton 2002; Poplack 1980), the questions concerning the identification of grammatical constraints governing code-switching remain unanswered. Methodologies are changing toward a more comprehensive multilayered approach aimed at a better understanding of how "Spanglish" functions. Interdisciplinary approaches are highlighted in the paper when identifying future venues of research. (Contains 7 notes.)

The media's response to the release of "Math Instruction that Makes Sense" (2011), a research report by the Frontier Centre for Public Policy (FCPP), helped spark a public controversy and spur the Saskatchewan government to reexamine the Ministry of Education's math curriculum. The purpose of this article is to examine the CBC's depiction of the FCPP report and subsequent responses to it utilizing the tools of Critical Discourse Analysis and linguistic anthropology as a way of understanding the means by which concrete linguistic artifacts like research reports are recontextualized and disseminated with and for political means. By identifying the construction of voices, external resources and interview data in the CBC's reporting--the movement of resources across stable genre chains--my intent is to demonstrate how "common sense" is established in the broader public discourse on matters of educational policy and the media's active role in creating it.

Recent research has suggested that the Piraha, an Amazonian tribe with a number-less language, are able to match quantities greater than 3 if the matching task does not require recall or spatial transposition. This finding contravenes previous work among the Piraha. In this study, we re-tested the Pirahas' performance in the crucial one-to-one matching task utilized in the two previous studies on their numerical cognition, as well as in control tasks requiring recall and mental transposition. We also conducted a novel quantity recognition task. Speakers were unable to consistently match quantities greater than 3, even when no recall or transposition was involved. We provide a plausible motivation for the disparate results previously obtained among the Piraha. Our findings are consistent with the suggestion that the exact recognition of quantities greater than 3 requires number terminology. (Contains 3 notes and 5 figures.)

In this article, I examine literacy artifacts placed by students in different locations of a state-run secondary school in the city of Madrid, Spain. The data were gathered as part of a two-year long multilevel ethnography focused on the social and academic trajectories of immigrant students in Spanish compulsory secondary education. The analysis draws from concepts developed in semiotics, linguistic anthropology, literacy studies, and social geography. Two broad types of literacy artifacts configured the school's semiotic landscape: political texts and graffiti. In turn, these artifacts were tied to two youth expressive styles present in the school: left-wing "anarkas" and Latino "reggaetoneros". Students associated with these expressive styles tended to have different ethnic backgrounds and followed different socioacademic trajectories: anarkas tended to be of Spanish origin and often moved on to preuniversity education while reggaetoneros were predominantly Latin American and were geared towards vocational/remedial forms of secondary education. Drawing from concepts in social geography, the analysis suggests that anarka texts occupied official spaces in the school and were construed as "in place" while reggaetonero artifacts occupied unofficial spaces and were construed as "out of place." I argue that this distribution, alongside other institutional practices and discourses, contributed to the construction of Latin American origin immigrant students' less favorable academic trajectories. (Contains 8 notes, 1 table, and 14 figures.)

This article focuses on the emergence of what the author refers to as "global ill-literacies," that is, the hybrid, transcultural linguistic and literacy practices of Hip Hop youth in local and global contexts, as well as the pedagogical possibilities that scholars open up as they engage these forms. By reviewing a broad but focused range of literature in education, literacy studies, Hip Hop studies, sociolinguistics, and linguistic anthropology, the author focuses his attention on research that examines the ways that engagement with Hip Hop cultural practices mediates a variety of social, cultural, linguistic, and educational processes that impact youth. In doing so, the author works toward the development of a theoretical framework of ill-literacies by integrating, critiquing, and advancing the insights of this new body of work, which he refers to throughout as ill-literacy studies. (Contains 1 table and 2 notes.)

Recent studies of Asian American youth language practices have presented compelling insights about the identities and migration experiences of young people of Asian descent. This article offers a detailed examination of the relationship between language use and select issues concerning Asian American youth, including social life, schooling, acculturation, and intergenerational relationships. Specifically, how do Asian American youth negotiate aspects of their migration experience through their language practices? And, what insights about race, ethnicity, class, and gender can be learned about migration and diaspora through a focus on youth language use? The article covers three main topics about the language practices of Asian American youth: identity, style, and stereotypes. The first portion of the article discusses performances of Asian American youth identity through language practices. Studies of bilingualism, heritage language learning, language socialization, and the role of language in intergenerational relationships are explored. Engagements with media, new media, and consumption offer further examples of how language use enables youth to make diasporic connections and to express aspects of language and culture in their everyday lives. Heritage language shift, in some cases an inevitable outcome of generational change, underscores the dynamic nature of languages and their usage in migration contexts. The next section delves into ethnographic case studies of "style," a linguistic anthropological and sociolinguistic framework that foregrounds the everyday speech practices of Asian American youth. Youth perform regionally available styles of speaking as well as locally created, group-specific styles, along with varieties of English that provide exemplification not only of identity formation but also of gender, ethnicity, and race. (Contains 1 note.)

Multicultural discourse has reached Latin American higher education in the form of a set of policies targeting indigenous peoples. These policies are strongly influenced by the transfer of European notions of "interculturality", which, in the Mexican context, are understood as positive interactions between members of minority and majority cultures. In Mexico, innovative and often polemical "intercultural universities or colleges" are being created by governments, by NGOs or by pre-existing universities. This trend towards "diversifying" the ethnocultural profiles of students and curricular contents coincides with a broader tendency to force institutions of higher education to become more "efficient", "corporate" and "outcome-oriented". Accordingly, these still very recently established "intercultural universities" are often criticised as being part of a common policy of "privatisation" and "neoliberalisation" and of developing curricula particular to specific groups which weakens the universalist and comprehensive nature of Latin American public universities. Indigenous leaders, on the contrary, frequently claim and celebrate the appearance of these new higher education opportunities as part of a strategy of empowering actors of indigenous origin or African descent. Going beyond this polemic, this paper presents the first findings of an activist anthropological and ethnographically-based case study of the actors participating in the configuration of one of these new institutions of higher education, the "Universidad Veracruzana Intercultural" (UVI), located on the Mexican gulf coast. This article examines the way UVI has appropriated the discourse of interculturality on the basis of fieldwork conducted in the four indigenous regions where the UVI offers a B.A. in Intercultural Management for Development. The study focuses on the actors' teaching and learning practices, which are strongly shaped by an innovative and hybrid mixture of conventional university teaching, community-oriented research and "employability"-driven development projects. (Contains 3 figures and 2 notes.)

This article expands our understanding of how language-minoritized children's communicative competence interrelates with schooling. It features a verbal performance by a young Native American girl. A case is made for greater empirical specification of the real extent of children's non-school-sanctioned communicative competence. The case disrupts Euro-Western ideologies of language and corresponding instructional policies and practices that pervade U.S. schooling. It also offers productive ways of reframing and reforming language loss in language contact situations.

President Bush's National Security Language Initiative focuses narrowly on gearing language education to security and military needs. English educators should work with their counterparts in foreign language departments to promote a broader view, one that encourages study of the multiple language groups that currently exist within the United States. (Contains 10 notes.)

Several artifacts found at the Gesher Benot Ya'aqov, or Daughters of Jacob Bridge, archaeological site in Israel provide a picture of ancient human ancestors that is different from the once accepted by most scholars. The discoveries by Israeli archaeologist Naama Goren-Inbar suggest that humans developed language and other key abilities far earlier in their evolution than previously believed.

Language decline in many immigrant and ethnic communities is always a persistent problem in America. To prevent Native tribal languages from becoming obliterated, several organizations have been founded to document and teach Indigenous languages, a number of tribes have crafted ambitious language policies, and Congress approved the Native American Languages Act in 1990. This article focuses on efforts at invigorating Indigenous languages generally, and Neshnabemwen specifically. The author examines the current status of the Potawatomi language, describes tribal and national language revitalization projects and programs, and considers the implications of these endeavors. (Contains 4 tables and 45 notes.)

Analyzes the interaction of text and context in a multimedia Quechua-language program and makes suggestions for teaching foreign languages through multimedia technology. (Author/VWL)

Five examples are presented of how native speakers may try to explain a grammatical point to a linguist, and in the absence of a suitable meta-language, adopt some "lateral" way of demonstrating the point. (five references) (Author/LB)

Endangered languages, or languages on the verge of becoming extinct, are discussed in relation to the larger process of loss of cultural and intellectual diversity. This article summarizes essays presented at the 1991 Linguistic Society of America symposium, "Endangered Languages and Their Preservation." (11 references) (LB)