Vestigial varieties also exist for legal and medical functions. A Decalogue of Basic Theoretical Perspectives for a Sociology of Language and Religion Joshua A. Non-textified and un mediated spontaneous functions may well be the first to change, but textified and ritualized functions follow behind, at a greater or lesser remove in time. I have reason to hope that such a combination will provide a nurturing point of departure. The Sociology of Language and Religion: Change Conflict and Accommodation.
Religion and traditional beliefs in West African English: A linguistic analysis by Wolf, Hans-Georg ; 6. The studies and debates contained in this volume revisit those themes that both of the contributory disciplines of Sociology of Language and Religion have common interest in. There is a widespread feeling that it is inevitable and even necessary that all inhabitants of the town should become monolingual French speakers, yet at the same time there is an awareness of the value of maintaining minority languages, expressed mainly in attitudes towards Catalan. Please note that it may not be complete. Indeed, their status as churches functioning in co-sanctified languages, one of which is related to ethnoreligious origins, even if only vestigially much like Hebrew in Reform Jewish services seems to be destined for long-term continuation. As a result of the partial use of varieties of vernaculars for sanctified purposes, these varieties often come to be viewed as co-sanctified themselves. The object of the project was to discover and describe the varieties of language present in the town, patterns of language use and language attitudes among inhabitants.
Creating God in our own image: The attributes of God in the Yoruba socio-cultural environment by Salami, L. The shifting role of languages in Lebanese Christian and Muslim identities by Joseph, John E. The need for corpus planning is obvious if modernization is to proceed, but there is no corpus planning without an overt or covert status planning agenda. Sources presented here have been supplied by the respective publishers. Fishman, often cited in the literature as one of the founders of the Sociology of Language.
The ultimate objective of the discussions is to fashion tools for creating a body of new knowledge that supports the emergence of a better society. Thus Luther Bible German vis-à-vis modern German, King James Bible English vis-à-vis modern English, Yehoash Bible Yiddish vis-à-vis modern Yiddish and other famous bible translations of former centuries remain living metaphorical influences in the speech and writing within their counterpart spheres of secular use to this very day. In the process, they have opened up new areas of sociolinguistic inquiry. To the extent that a variety is religiously encumbered, its associated religious institutions and their designated officers and local representatives and personnel can provide valuable intellectual, cultural and fiscal protection on behalf of organized and ideologized language maintenance for threatened religious varieties and their tradition-related functions. Such interaction may be conducted via foreign i.
Their greater understandability and similarity to secular usage of the day make them more understandable, but in the minds of some, makes them less suitable for the sacred functions with which their predecessors were long associated. The impact of the varieties of languages of religion upon varieties of their commonly associated secular vernaculars is not limited to classicals, however. This article reports on a study of language attitudes conducted among high school students and teachers in Khouribga, a town in central Morocco, in December 2002, following changes in government language policy outlined in the Charter for Education and Training, 2000. This feat of attaining modernization of the language but doing so along traditional lines is, of course, a difficult one to undertake, but it has been attempted in Turkey, China, Japan, Indonesia, Hindu and Dravidian India and several other, smaller, late-modernization settings. A tribute to Tope will be placed on the websites in due course.
The research took the form of a questionnaire survey, used with a representative sample of the population. Several other minority languages are also spoken, due to the presence of immigrant communities, most notably Spanish, Portuguese and Arab. Basingstoke: Palgrave Macmillian Omoniyi, T. The ultimate objective of the discussions is to fashion tools for creating a body of new knowledge that supports the emergence of a better society. For me, the parental home that I would like to adopt is one that consists of a sociology of language that is richly informed by sociology proper.
Eastern Orthodoxy accompanies the introduction of processes linked to the spread of Russian in the Siberian interior as well as in much of the former Sovietosphere. The holiness of Yiddish: Who says Yiddish is holy and why? The complete or partial Protestantization of Northern and parts of Central Europe was itself a by-product of the commercial, industrial and urbanization revolutions and a contributory cause of the recognition of the major vernaculars for all public and symbolic functions. I can consider it as the second reliable reference, after the concise encyclopedia of language and religion, for those interested in the interface between language and religion. Use of and attitudes towards other minority languages are also discussed, with particular reference to Spanish, Portuguese and Arab immigrants. Religious emphases ebb and flow and, as a result so do their religious varieties too, as well the impacts of these varieties on non-religious usage and the impact of non-religious usage upon them.
What is more, the impact of Sanscrit upon the Hindi used by these two types of communities must also differ and sometimes in surprising directions. As a result, Aramization penetrated only partially into Jewish religious texts and services during the first five centuries of the Christian era and several centuries before that era as well. Voluntary immigration and forced relocation or exchange of populations have been historically another source of severe dislocation in the formerly obtaining allocations of varieties to sociocultural functions. One such reason is that social change is neither instantaneous nor evenly spread. The studies and debates contained in this volume revisit those themes that both of the contributory disciplines of Sociology of Language and Religion have common interest in. The process of co-sanctification is particularly deserving of study because it provides con- temporary evidence of sanctification as an ongoing socioreligious experience.
It presents the responses of the sample as a whole, and then discusses in greater detail the responses of each ethno-linguistic group. Language and religion in Bethlehem: A socio-historical linguistic perspective by Amara, Muhammad Hasan ; 16. The Jewish fold has seen the rise of Yeshivish Yiddish and Hebrew impacted English in both modern and, particularly, in Ultra-Orthodox student circles. Tope Omoniyi brings to the collaboration an insightful and incisive critical eye for engaging with diversity in the treatment of language and religion. Explorations in the Sociology of Language and Religion. The majority of the sample seems to be well-disposed towards the language on a cultural level, yet see little or no use for it in practical terms.
This is a neat trick if you can do it! Strangely enough, it is the international, interdenominational and interfaith status of English, which renders possible the intergenerational continuity of ethnoreligious repertoires that include vestigial ethnolinguistic varieties. Also, in each of the above cases where classicals are involved, the reverse direction of influence of the vernaculars upon the classicals is proportionately more minor. Eastern-Christian tradition and the Georgian language by Bolkvadze, Tinatin ; 7. The Islamization of North Africa and various parts of Asia, stretching rather continuously from the Atlantic through to Indonesia, has often provided a similar functional spread for Arabic, above and beyond its required use in prayer and Koranic study. In Socioculture A it may involve variation from a Classical to a Vernacular e. The variation posited in Principle 1, above, exists both intra-societally and inter-societally and may vary over time as well.