Download Linguistic Anthropology (Cambridge Textbooks in Linguistics) by Alessandro Duranti PDF

By Alessandro Duranti

Alessandro Duranti introduces linguistic anthropology as an interdisciplinary box that reviews language as a cultural source and talking as a cultural perform. The theories and techniques of linguistic anthropology are brought via a dialogue of linguistic range, grammar in use, the position of conversing in social interplay, the association and which means of conversational buildings, and the concept of participation as a unit of research. Linguistic Anthropology will entice undergraduate and graduate scholars.

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Extra resources for Linguistic Anthropology (Cambridge Textbooks in Linguistics)

Sample text

He or she acquires competence as to when to speak, when not, and as to what to talk about with whom, when, where, in what manner. In short, a child becomes able to accomplish a repertoire of speech acts, to take part in speech events, and to evaluate their accomplishment by others. This competence, moreover, is integral with attitudes, values, and motivations concerning language, its features and uses, and integral with competence for, and attitudes toward, the interrelation of language with the other code of communicative conduct.

For the linguistic anthropologist, a differentiated notion of power means that we are likely to find linguistic practices distributed differently across gender, class, and ethnic boundaries. But such distribution cannot be determined once and for all exclusively on the basis of a languageindependent assumption of dominance or hegemony. Linguistic anthropologists start from the assumption that there are dimensions of speaking that can only be captured by studying what people actually do with language, by matching words, silences, and gestures with the context in which those signs are produced.

This wisdom includes the attention to what we do as analysts. ”, we must be prepared to say that in some cases something matters for us, that we are the context, as contemporary critical anthropologists have taught us (Clifford and Marcus 1986). But such a recognition – and the reflexivity that it implies – cannot be the totality of our epistemological quest. Other times we must decenter, suspend judgment, and hence learn to “remove ourselves,” to be able to hear the speakers’ utterances in a way that is hopefully closer to – although by no means identical with – the way in which they heard them.

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