Relevant bibliographies by topics / Anthropology / Ethics

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Anthropology / Ethics'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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Journal articles on the topic "Anthropology / Ethics"

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Black, Steven P. "Ethical Currents: Ethics, Anthropology, and Adjudication." Anthropology News 57, no. 7 (July 2016): e106-e107. http://dx.doi.org/10.1111/an.54.

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Thompson, P. "Evolutionary ethics, Darwinian ethics and ethical naturalism." Human Evolution 5, no. 2 (April 1990): 133–38. http://dx.doi.org/10.1007/bf02435469.

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Mattingly, Cheryl, and Jason Throop. "The Anthropology of Ethics and Morality." Annual Review of Anthropology 47, no. 1 (October 21, 2018): 475–92. http://dx.doi.org/10.1146/annurev-anthro-102317-050129.

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Anthropologists have sustained a varied and active engagement with ethics throughout the field's history. In light of this long-standing engagement, what marks the distinctiveness of the current ethical turn? To think in Foucauldian terms, ethics/morality now looms large precisely because it has been problematized. Although there has been a recent outpouring of work on ethics, and a widely shared concern to move beyond overly collectivist accounts, much is nascent. Debates and schools of thought are still emerging. In this review article, we explore several resonate streams of disquiet or inspiration within the discipline that have generated new lines of inquiry. These include ( a) emerging debates and confusion around the use of basic terms such as “ethics” and “morality” and their role in debates over ordinary ethics, ( b) articulations of an anthropological virtue ethics (and the Foucault effect), ( c) increasingly sophisticated treatments of moral experience informed by philosophical phenomenology, and ( d) reinvigorated considerations of the political as connected to ethical life.
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Fluehr-Lobban, Carolyn. "Professional Ethics and Anthropology." Business and Professional Ethics Journal 10, no. 4 (1991): 57–68. http://dx.doi.org/10.5840/bpej19911044.

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FrederiksenAarhus, Martin Demant. "An Anthropology of Ethics." Ethnos 77, no. 2 (June 2012): 286–87. http://dx.doi.org/10.1080/00141844.2011.642399.

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Turner, Trudy R., Jennifer K. Wagner, and Graciela S. Cabana. "Ethics in biological anthropology." American Journal of Physical Anthropology 165, no. 4 (March 25, 2018): 939–51. http://dx.doi.org/10.1002/ajpa.23367.

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Downey, Greg. "Ethics Review and Anthropology." Anthropology News 49, no. 3 (March 2008): 25. http://dx.doi.org/10.1525/an.2008.49.3.25.

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HAMMERSHØY, LAURA, and THOMAS ULRIK MADSEN. "ETHICS IN BUSINESS ANTHROPOLOGY." Ethnographic Praxis in Industry Conference Proceedings 2012, no. 1 (October 2012): 67–73. http://dx.doi.org/10.1111/j.1559-8918.2012.00009.x.

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Ercolini, G. L. "Ethics Improper: The Embodied Ethics of Kant's Anthropology." Review of Communication 12, no. 4 (October 2012): 313–30. http://dx.doi.org/10.1080/15358593.2012.682085.

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APOSTOLOPOULOU, Georgia. "The Initial Anthropology in Aristotle’s Nicomachean Ethics." WISDOM 8, no. 1 (June 29, 2017): 65. http://dx.doi.org/10.24234/wisdom.v8i1.175.

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In the ‘Foreword’, I address some aspects of Academician Georg Brutian’s philosophy. The Initial Anthropology paper follows. In his Nicomachean Ethics, Aristotle considers the relation of ethical theory to anthropology in a specific way. He sets out an initial anthropology that describes the human through its common and non-common elements to plants as well as to ‘other animals’. The conclusion is that the human animal is the only living being that is endowed with reason and carries out ‘practical life’. We may call this difference ‘the anthropological difference’. In his ethical theory, Aristotle points to the limits of the anthropological difference. On the one hand, he holds that only practical theory can explain the ‘practical life’ as well as the ‘human Good’. On the other hand, he highlights that the human is higher than the ‘other animals’, since the human is endowed with the divine element of intellect; nevertheless, there are beings that are ‘more divine’ than the human. Thus Aristotle corroborates the human and its practical life, without abandoning the Socratic-Platonic view of the Divine. In this aspect, the alleged anthropocentrism of Aristotle’s ethics is to be reconsidered.
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Dissertations / Theses on the topic "Anthropology / Ethics"

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Baumeister, David. "Kant on the Human Animal: Anthropology, Ethics, Nature." Thesis, University of Oregon, 2017. http://hdl.handle.net/1794/22276.

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This dissertation gives an account of Kant’s understanding of the human animal through examination of a range of published works and lecture transcripts from the 1770s through the 1790s, with particular attention paid to texts concerning anthropology, ethics, and human nature. It is argued that too exclusive a focus on Kant’s view of the moral differences between humans and other animals neglects the substantial role played by animality in Kant’s conception of the human being. Though the possession of reason grants humans access to a practical realm unavailable to other animals, thus establishing a basic tension between humanity and animality, such unique access does not and cannot negate the human’s status as an animal being. Indeed, as analysis of Kant’s anthropology and theory of human nature shows, human animality provides the necessary physiological basis for humanity’s development in the world, whether individually or historically. To become properly human must therefore be seen, as Kant himself does, as the achievement of one particular animal—the “rational animal” that is the human being.
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Bärring, Philip. "The Engineering Person : Arendt and an Anthropology of Engineering Ethics." Thesis, Uppsala universitet, Institutionen för kulturantropologi och etnologi, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-432432.

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In this thesis Hannah Arendt’s theories of science and technology are applied in an ethnographic study of engineering ethics. Seeking to gain further understanding of Arendt’s thoughts, her concepts of The Archimedean Point and Earth Alienation is applied in interviews with engineering students in Sweden’s Uppsala University. The purpose directing this study is thus twofold, it is an attempt to anthropologize Arendt’s thoughts of science and technology, and to further understand engineering’s ethical engagement. The study identifies a dynamic where engineering students create dichotomous mentalities. One mentality is engineering’s demand of a desubjectified instrumental rationality in inherent contradiction to an ethical consciousness, this mentality can be identified as Arendt’s Archimedean Point. In conflict to this mentality lies the intersubjectivity of a socio-politically engaged student concerned with engineering’s ability to create evil. This study makes the claim that Uppsala University’s student traditions and culture encourage the second mentality and forms an important resource for ethical engagement among students.
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MacDougall, Susan. "Domestic interiors : gender, ethics, and friendship in Jordan." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:958cd23d-3a93-42e4-9e49-1fa54607c9b0.

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This thesis draws on 34 months of participant observation in a working-class neighborhood of Amman, Jordan to ask whether and how gender, specifically femininity, can serve as a framework for ethical self-cultivation. It describes the relationships between morality, progress, and gender in contemporary Jordan, where progress is viewed as important and inevitable but also amoral, and morality is associated with the past, which is the opposite of progress. Women are uniquely affected by these oppositions because they are expected to both preserve the morality of the past and embody progress, defined as maximizing their own self-interest through consumption, education, employment, and participation in public life. In this confounding context, women must be deliberate about how they choose to define and inhabit proper femininity, and the work of defining and inhabiting demands creative and productive engagement on their part. They respond by participating in a bounded public that not everyone can enter, and by making and maintaining a distinct temporality inside their homes that is distinguished from the temporality of urban life outside the home. They observe and work on their bodies in a complex and highly elaborated way, differentiating intuitive knowledge (authentic) from social knowledge (instrumental) and biological (medicalized), and they approach friendship as an arena for establishing boundaries between oneself and others, and for dealing with the social ramifications of the individualized approach to self-cultivation that is available to them.
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Liu, Jennifer An-Hwa. "Biomedtech nation: Taiwan, ethics, stem cells and other biologicals." Diss., Search in ProQuest Dissertations & Theses. UC Only, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3339196.

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Thesis (Ph.D.)--University of California, San Francisco with the University of California, Berkeley, 2008.
Source: Dissertation Abstracts International, Volume: 69-12, Section: A, page: 4772. Adviser: Vincanne Adams.
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Laitinen, Arto. "Strong evaluation without moral sources on Charles Taylor's philosophical anthropology and ethics." Berlin New York, NY de Gruyter, 2003. http://d-nb.info/989728781/04.

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Laitinen, Arto. "Strong evaluation without moral sources : on Charles Taylor's philosophical anthropology and ethics /." Berlin : W. de Gruyter, 2008. http://d-nb.info/989728781/04.

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Rev. Diss. Univ. of Jyväskylä, 2003.
Die Originalausgabe der Dissertation erschien 2003 als Bd. 224 der Reihe "Jyväskylä studies in education, psychology and social research" Bibliography: S. 363-382.
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Fyotek, Tyler. "Deathics: Homeric ethics as thanatology." Diss., University of Iowa, 2017. https://ir.uiowa.edu/etd/5474.

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This dissertation offers new answers to the ethical questions posed by Homer’s epics by implementing interdisciplinary methods and perspectives. Drawing insights from anthropology, literary criticism, philosophy, and psychology, I construct an ethical model, which evaluates ethical systems not primarily as a means of regulating conduct but as a means of endowing particular actions with exemplary significance. My methodology, which is based on this ethical model, approaches ethics as a complex system that can never be adequately described in its totality but only in reference to specific human problematics. The problematic I investigate is death: how it serves as an opportunity for Homeric heroes to pursue the most significant kind of life they can in light of their mortality. The Homeric hero is obliged to protect his “lot” in life as his birthright and property in the divinely-governed world; he is obliged also to recognize the limits of his lot and respect the lot of other noblemen by rendering them due honor. Not all lots are equal, of course, and certain ethical sensibilities are required to negotiate the social domain properly. The Iliad and Odyssey illustrate what ethical sensibilities come into play as their exemplars struggle against a diverse range of human vicissitudes. Three sensibilities are especially important: (1) a sense of culturally appropriate restraint out of fear of retribution, (2) a sense of culturally appropriate anger upon seeing shameless behavior, (3) a sense of culturally appropriate love/friendship and pity that opens a path for even strangers to be treated as intimates, i.e. to have their needs met. Corresponding to these sensibilities are battle customs and civic customs. A heroic death garners significance from occurring either under the auspices of battle customs or under the auspices of civic customs. The Iliad illustrates good death in war as a “beautiful death,” and the Odyssey illustrates good death in the community as a “gentle death.” Death is the culmination of one’s living actions, and glorious actions are worthy of being remembered by a community in song. Even when a hero no longer can act in the world, he is able, if his actions are preserved in memory, to participate in the life of the community. To be remembered and honored “equally to a god” is the greatest good a mortal can have, insofar as it approximates the immortal existence of the gods. In my conclusion, I also discuss methods of researching the reception of Homeric ethics, especially by Plato.
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Wardle, Huon Oliver Blaise. "Examining aesthetics and ethics in a pragmatic context, Kingston, Jamaica." Thesis, University of Cambridge, 1994. https://www.repository.cam.ac.uk/handle/1810/272781.

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Eguchi, Sumiko. "Being a Person: the Ethics of Watsuji Tetsurō and Immanuel Kant." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1245306862.

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Olsen, Jakob Valdemar. "Theological anthropology and ethics in the writings of John Henry Newman and Søren Kierkegaard." Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621584.

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Books on the topic "Anthropology / Ethics"

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An Anthropology of Ethics. Cambridge: Cambridge University Press, 2011.

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Guevin, Benedict. Christian anthropology and sexual ethics. Lanham, MD: University Press of America, 2002.

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Fluehr-Lobban, Carolyn. Ethics and anthropology: Ideas and practice. Lanham, MD: AltaMira Press, a division of Rowman & Littlefield Publishers, Inc., 2013.

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Edel, May M. Anthropology & ethics: The quest for moral understanding. New Brunswick, N.J: Transaction Publishers, 2000.

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Chacon, Richard J., and Rubén G. Mendoza, eds. The Ethics of Anthropology and Amerindian Research. New York, NY: Springer New York, 2012. http://dx.doi.org/10.1007/978-1-4614-1065-2.

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Knowledge and ethics in anthropology: Obligations and requirements. London: Bloomsbury Academic, an imprint of Bloomsbury Publishing, Plc, 2015.

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Lucas, George R. Anthropologists in arms: The ethics of military anthropology. Landham, Md: AltaMira Press, 2009.

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Whiteford, Linda M. Ethics for anthropological research and practice. Long Grove, Ill: Waveland Press, 2008.

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T, Trotter Robert, ed. Ethics for anthropological research and practice. Long Grove, Ill: Waveland Press, 2008.

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Inc, ebrary, ed. Anthropologie und Ethik des Enhancements. Berlin: De Gruyter, 2010.

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Book chapters on the topic "Anthropology / Ethics"

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Zaidi, Shabih H. "Social Anthropology." In Ethics in Medicine, 101–31. Cham: Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-01044-1_4.

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Fluehr-Lobban, Carolyn. "Anthropology and Ethics." In A Companion to Moral Anthropology, 103–14. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118290620.ch6.

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Schaafsma, Polly. "Ethics and Worldviews." In SpringerBriefs in Anthropology, 7–20. New York, NY: Springer New York, 2012. http://dx.doi.org/10.1007/978-1-4614-5822-7_2.

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France, Diane L. "Ethics in Forensic Anthropology." In A Companion to Forensic Anthropology, 666–82. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118255377.ch33.

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Brightman, Marc, and Vanessa Grotti. "The Ethics of Anthropology." In Handbook of Research Ethics and Scientific Integrity, 817–34. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-16759-2_37.

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Brightman, Marc, and Vanessa Grotti. "The Ethics of Anthropology." In Handbook of Research Ethics and Scientific Integrity, 1–18. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-76040-7_37-1.

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Das, Veena. "Ordinary Ethics." In A Companion to Moral Anthropology, 133–49. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118290620.ch8.

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Laidlaw, James. "Ethics." In A Companion to the Anthropology of Religion, 169–88. Oxford, UK: John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118605936.ch9.

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Lambert, Patricia M., and Phillip L. Walker Deceased. "BIOARCHAEOLOGICAL ETHICS." In Biological Anthropology of the Human Skeleton, 1–42. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2018. http://dx.doi.org/10.1002/9781119151647.ch1.

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Mahmood, Saba. "Ethics and Piety." In A Companion to Moral Anthropology, 221–41. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118290620.ch13.

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Conference papers on the topic "Anthropology / Ethics"

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Furtado de Magalhães Gomes, Marcella, and Roberto Vasconcelos Novaes. "Nicomachean Ethics and the theory of Justice as the centerpiece of thearistotelian anthropology." In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws96_01.

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Wijana, I. Dewa Putu. "Wayang Properties in The Use of Indonesian and Javanese." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-9.

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“Wayang” (puppet) is one of the most popular traditional performances in Indonesia. The story, originally from India, has undergone transformations, and the Indonesian people have regarded it as their own, instead of foreign to the community. More over, for many Indonesian people, wayang stories differ to other stories in that they present ethics and moral teachings as an important provisions for way of life. The central role played by wayang renders wayang properties easily accessible in many aspects of social life, and the use of language is no exception. This paper will accordingly discuss the properties of wayang reflected in the use of Indonesian and Javanese. The data are collected through observing the use of Indonesian and Javanese for talking and discussing wayang matters and referring, naming, or comparing everything surrounding their lives. The data are further classified on the basis of their speech type modalities. As far as the wayang properties are concerned, there are at least three types of language use, i.e. literal, metaphorical, and symbolic. These types of languages are used by society for referring, symbolizing, and comparing various social aspects, states, and activities of a community’s daily life. All of these matters have not so far been revealed by scholars who use wayang as the object of their study (Nurhayati, 2005 and Hazim, 1991). More specifically, the use of wayang properties as the source domains of metaphorical expressions has not been discussed by linguists who have conducted significant studies on metaphors (Wahab (1990, 5) and Wijana (2016, 56-67)
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Wirza, Yanty. "Bahasa Indonesia, Ethnic Languages and English: Perceptions on Indonesian Language Policy and Planning." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.16-8.

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Language policy and planning in Indonesia have been geared toward strengthening the national language Bahasa Indonesia and the preserving of hundreds of ethnic languages to strengthen its citizens’ linguistic identity in the mid of the pervasive English influences especially to the young generations. The study examines perceptions regarding the competitive nature of Bahasa Indonesia, ethnic languages, and English in contemporary multilingual Indonesia. Utilizing text analysis from two social media Facebook and Whatsapp users who were highly experienced and qualified language teachers and lecturers, the study revealed that the posts demonstrated discussions over language policy issues regarding Bahasa Indonesia and the preservation of ethnic language as well as the concerns over the need for greater access and exposure of English that had been limited due to recent government policies. The users seemed highly cognizant of the importance of strengthening and preserving the national and ethnic languages, but were disappointed by the lack of consistency in the implementation of these. The users were also captivated by the purchasing power English has to offer for their students. The users perceived that the government’s decision to reduce English instructional hours in the curriculum were highly politically charged and counterproductive to the nation’s advancement.
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Tayeh, Brohanah, Kamila Kaping, Nadeehah Samae, and Varavejbhisis Yossiri. "The Maintenance of Language and Identities of the Thai-Melayu Ethnic Group in Jaleh Village, Yarang District, Pattani, Thailand." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.4-1.

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At the Thai-Malaysian border, a majority of the population comprises the Thai-Melayu ethnic group, as speakers of the Pattani-Malay dialect. Here, heritage language maintenance presents a salient factor. The ethnicity resides on both sides of the border. This study aims to investigate the heritage language maintenance and identities of the Thai-Melayu ethnic group in Jaleh Village, Yarang District, Pattani, Thailand, and to examine their attitudes towards the language used in their community. The samples-set comprised 20 local respondents who were born and raised in the village. A questionnaire addressing the effects of the heritage language maintenance of the Thai-Melayu was employed as a tool of data collection. A descriptive analysis method was used for data analysis. The results of the study revealed ideological underpinnings of the ethnic group with regards to language, as well as demographic information that informs population and cultural studies. These factors include that the Pattani-Malay dialect constitutes a major language, where the Thai language in comparison has a minor usage in the community. The Pattani-Malay dialect is used in the family domain, with extended families, or with neighbors, and in ritualistic or religion domains. In contrast, Thai is used with strangers, in government and official domains, in the school domain, and in the domain of public health. Moreover, the results support that the dialect has not as yet become endangered, evidenced by that the samples prefer the Pattani-Malay dialect as the main language for daily life, and for passing on their ethnic language to younger generations, a process labeled as ‘accidental maintenance.’
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Cao, Thi Hao. "Research on Tay Ethnic Minority Literature in Vietnam Under Cultural View." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-3.

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The Tay people are an ethnic minority of Vietnam. Tay literature has many unique facets with relevance to cultural identity. It plays an important part in the diversity and richness of Vietnamese literature. In this study, Tay literature in Vietnam is analyzed through a cultural perspective, by placing Tay literature in its development from its birth to the present, together with the formation of the ethnic group, and historical and cultural conditions, focusing on the typical customs of the Tay people in Vietnam. The researcher examines Tay literature through poems of Nôm Tày, through the works of some prominent authors, such as Vi Hong, Cao Duy Son, in the Cao Bang province of Vietnam. Cao Bang is home to many Tay ethnic people and many typical Tay authors. The research also locates individual contributions of those authors and their works in terms of artistic language use and cultural symbolic features of the Tay people. In terms of art language, the article isolates the unique use of Nôm Tay characters to compose stories which affect the traditional Tay luon, sli, and so forth, and hence the use of language that influences poetry and proverbs of Tay people in the story of Vi Hong, Cao Duy Son. Assuming a symbolic framework, the article examines the symbols of birds and flowers in Nôm Tay poetry and the composition of Vi Hong, Cao Duy Son, so to point out the uniqueness of the Tay identity. The above research issue is necessary to help us better appreciate the cultural values preserved in Tay literature, thereby, affirming the unique cultural identity of the Tay people and planning to preserve and develop these unique cultural features from which emerges the risk of falling into oblivion in modern social life in Vietnam. In addition, this is also a research direction that can be extended to Thai, Mong, Dao, etc, ethnic minorities in Vietnam.
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Nguyen Thi, Nhung, and Minh Thu Nguyen Thi. "Television in the Tay-Nung Language in Vietnam." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-2.

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Broadcasting and television are two popular types of media, with more audience than other types of media in Viet Nam today. Tay-Nung is a common language of two ethnic groups with the largest population of ethnic minorities in Viet Nam. Research on broadcasting and television in the Tay-Nung language is importance research, involving both journalism and the science of language. On the basis of surveys on the state of broadcasting in Tay-Nung language and the attitude, needs and aspirations of the Tay and Nung ethnicity on this activity, this article aims to describe and evaluate the current status of broadcasting in the Tay-Nung language, thereby proposing ways and means to improve the efficiency and effectiveness of broadcasting in Tay- Nung language. The main methods used in this study are a scientific observation method, a sociological survey method (interviews, discussions, investigation by questionnaires), method of description (analytical, statistical, classification, systematization) and a comparison method. Research data is collected from relevant documents and from the use of sociological survey methods. The subject of the article is the broadcast in Tay-Nung language activities in Viet Nam at present. This subject is considered in the following aspects; the places, the levels of broadcasting and television; the choice and use of language / dialect; attitude, needs and aspirations of the recipients, and some ways and solutions to be implemented. Research results of the project will help the Ministry of Information and Communication, in radio and television, to develop specific suggestions on the choice of type and level of communication. At the same time, the Viet Nam has also suggested the development of policies related to communication in ethnic minority languages. Raising the effectiveness of broadcasting in the Tay-Nung language will contribute to the preservation of language and culture; will improve quality of life for the Tay and Nung ethnicity and will contribute to sustainable development of nations in the renewal period. The work will inform work by the State, the Ministry of Information and Communication, should the State and the Ministry of Information and Communications pay attention to this timely guidance. Results will contribute to studies on communication in ethnic minority languages in Viet Nam or on communication in Tày Nùng in Southeast Asia.
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Vong, Meng. "Southeast Asia: Linguistic Perspectives." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.10-2.

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Southeast Asia (SEA) is not only rich in multicultural areas but also rich in multilingual nations with the population of more than 624 million and more than 1,253 languages (Ethnologue 2015). With the cultural uniqueness of each country, this region also accords each national languages with language planning and political management. This strategy brings a challenges to SEA and can lead to conflicts among other ethnic groups, largely owing to leadership. The ethnic conflicts of SEA bring controversy between governments and minorities, such as the ethnic conflict in Aceh, Indonesia, the Muslim population of the south Thailand, and the Bangsa Moro of Mindanao, of the Philippines. The objective of this paper is to investigate the characteristics of the linguistic perspectives of SEA. This research examines two main problems. First, this paper investigates the linguistic area which refers to a geographical area in which genetically unrelated languages have come to share many linguistic features as a result of long mutual influence. The SEA has been called a linguistic area because languages share many features in common such as lexical tone, classifiers, serial verbs, verb-final items, prepositions, and noun-adjective order. SEA consists of five language families such as Austronesian, Mon-Khmer, Sino-Tibetan, Tai-Kadai, and Hmong-Mien. Second, this paper also examines why each nation of SEA takes one language to become the national language of the nation. The National language plays an important role in the educational system because some nations take the same languages as a national language—the Malay language in the case of Brunei, Indonesia, Malaysia, and Singapore. The research method of this paper is to apply comparative method to find out the linguistic features of the languages of SEA in terms of phonology, morphology, and grammar.
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Fedorova, Kapitolina. "Between Global and Local Contexts: The Seoul Linguistic Landscape." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.5-1.

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Multilingualism in urban spaces is mainly studied as an oral practice. Nevertheless, linguistic landscape studies can serve as a good explorative method for studying multilingualism in written practices. Moreover, resent research on linguistic landscapes (Blommaert 2013; Shohamy et. al. 2010; Backhaus 2006) have shed some light on the power relations between different ethnic groups in urban public space. Multilingual practices exist in a certain ideological context, and not only official language policy but speaker linguistic stereotypes and attitudes can influence and modify those practices. Historically, South Korea tended to be oriented towards monolingualism; one nation-one people-one language ideology was domineering public discourse. However, globalization and recent increase in migration resulted in gradual changes in attitudes towards multilingualism (Lo and Kim 2012). The linguistic landscapes of Seoul, on the one hand, reflect these changes, and However, they demonstrates pragmatic inequality of languages other than South Korean in public use. This inequality, though, is represented differently in certain spatial urban contexts. The proposed paper aims at analyzing data on linguistic landscapes of Seoul, South Korea ,with the focus on different contexts of language use and different sets of norms and ideological constructs underlying particular linguistic choices. In my presentation I will examine data from three urban contexts: ‘general’ (typical for most public spaces); ‘foreign-oriented’ (seen in tourist oriented locations such as airport, expensive hotels, or popular historical sites, which dominates the Itaewon district); and ‘ethnic-oriented’ (specific for spaces created by and for ethnic minority groups, such as Mongolian / Central Asian / Russian districts near the Dongdaemun History and Culture Park station). I will show that foreign languages used in public written communication are embedded into different frameworks in these three urban contexts, and that the patterns of their use vary from pragmatically oriented ones to predominately symbolic ones, with English functioning as a substitution for other foreign languages, as an emblem of ‘foreignness.’
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Omar, Asmah Haji, and Norazuna Norahim. "Lower and Upper Baram Sub-Groups: A Study of Linguistic Affiliation." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.3-5.

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It is not possible to determine the exact number of indigenous languages of Sarawak, one reason being the dialect-language dichotomy, as some isolects has not been ascertained. Ethnic labels may not reflect a linguistically homogenous group. That is to say that the language varieties spoken by an ethnic group may have a dialectal relationship with one another, or they may be heterogeneous, which means they are mutually unintelligible. This paper reports on the results of a lexicostatistic study that examines linguistic affiliation of a group of languages found along the Tinjar-Baram river basin, namely Berawan, Bakong, Narom, Kiput, Dali,’ and Miriek, and also their links with Kenyah Long Terawan, Lepo’ Tau and Belait in nearby Brunei. The paper also traces their historical past and describes how languages spoken by these ethnolinguistic groups have become affiliated to each other. For some reason or another, e.g. migration in search of greener pastures, internal rivalry or/and conversion to modern religions, these indigenous communities are forced to move away from their original speech communities, and they call themselves by different names in their new localities, usually after the name of a river or a mountain. These factors and categorisation on the basis of similar cultural attributes have caused misinterpretation of the identity of the indigenous groups in the past. The paper will clarify some of the misconceptions regarding the ethnolinguistic groups in the region.
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Jawaut, Nopthira, and Remart Dumlao. "From Upland to Lowland: Karen Learners’ Positioning and Identity Construction through Language Socialization in the Thai Classroom Context." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.9-2.

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Karen (or Kariang or Yang) are a group of heterogeneous ethnic groups that do not share common culture, language, religion, or material characteristics, and who live mostly in the hills bordering the mountainous region between Myanmar and neighboring countries (Fratticcioli 2001; Harriden 2002). Some of these groups have migrated to Thailand’s borders. Given these huge numbers of migrant Karens, there is a paucity of research and understanding of how Karen learners from upland ethnic groups negotiate and construct their identities when they socialize with other lowland learners. This paper explores ways in which Karen learners negotiate and construct their identities through language socialization in the Thai learning context. The study draws on insights from discourse theory and ecological constructionism in order to understand the identity and negotiation process of Karen learners at different levels of identity construction. Multiple semi-structured interviews were conducted to gain deeper understandings of this phenomenon between ethnicity and language socialization. The participants were four Karen learners who were studying in a Thai public university. Findings suggest that Karen learners experience challenges in forming their identity and in negotiating their linguistic capital in learning contexts. The factors influencing these perceptions seemed to emanate from the stakeholders and the international community, which played significant roles in the context of learning. The findings also reflect that Karen learner identity formation and negotiation in language socialization constitutes a dynamic and complex process involving many factors and incidences, discussed in the present study. The analysis presented has implications for immigration, mobility, language, and cultural policy, as well as for future research.
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