Relevant bibliographies by topics / Aztec language

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

Academic literature on the topic 'Aztec language'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 January 2023

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Journal articles on the topic "Aztec language"

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Szoblik, Katarzyna. "Traces of Aztec Cultural Memory in Sixteenth-Century Songs and Chronicles: The Case of Tlacahuepan." Americas 77, no. 4 (October 2020): 513–37. http://dx.doi.org/10.1017/tam.2020.35.

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ABSTRACTThis article aims to analyze traces of Aztec cultural memory recorded in sixteenth-century cultural sources of Central Mexico. It is a study of the particular case of an Aztec hero named Tlacahuepan, whose glorious death was commemorated in many songs and chronicles. The texts in question reveal highly symbolic language, as well as clearly established narrative patterns. The study of their discursive tools can cast considerable light on the ideological background that underlies the oral tradition on which these stories have been based. It can also contribute to a better understanding of the methods and strategies employed by the Aztecs to memorize the past and explain the present.
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Abbott, Don P. "The Ancient Word: Rhetoric in Aztec Culture." Rhetorica 5, no. 3 (1987): 251–64. http://dx.doi.org/10.1525/rh.1987.5.3.251.

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Bright, William. "The Aztec Triangle: Three-Way Language Contact in New Spain." Annual Meeting of the Berkeley Linguistics Society 18, no. 1 (August 25, 1992): 22. http://dx.doi.org/10.3765/bls.v18i1.1592.

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Fedorova, Liudmila L. "The emblematic script of the Aztec codices as a particular semiotic type of writing system." Written Language and Literacy 12, no. 2 (December 15, 2009): 258–75. http://dx.doi.org/10.1075/wll.12.2.08fed.

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This paper addresses the use of emblems in the representation of language units in writing systems. The emblematic principle works in the early stages of writing as a transition to morphosyllabic writing; the Aztec manuscripts show the most typical examples of this. Phono-emblems function as subtitles or inscriptions to the pictorial compositions of common content. Language structure should be noted as one of the factors constraining the development of the Aztec script. It may be the polysynthesism of the structure of the Nahuatl language, which allows long series of syllables within an incorporative complex. Emblems are restricted to a certain number of positions, so they may not have been able to maintain the strict order of a morpheme row, as needed for predicative phrase; only name phrases with more transparent/predictable structure could be written phonetically. In modern writing, the emblematic principle is used along with the linearity principle: while the latter unrolls the text in the consequent order, the former represents hierarchic information as an integral graphic composition.
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Kuźmicki, Michał. "Neutralization in Aztec Phonology – The Case of Classical Nahuatl Nasals." Research in Language 14, no. 3 (September 30, 2016): 263–95. http://dx.doi.org/10.1515/rela-2016-0015.

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This article investigates nasal assimilation in Classical Nahuatl. The distribution of nasal consonants is shown to be the result of coda neutralization. It is argued that generalizations made for root and word level are disproportionate and cannot be explained through the means of rule-based phonology. It is shown that the process responsible for nasal distribution can only be accounted for by introducing derivational levels in Optimality Theory.
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Jassem, Zaidan Ali. "THE ARABIC COGNATES OR ORIGINS OF PLURAL MARKERS IN WORLD LANGUAGES: A RADICAL LINGUISTIC THEORY APPROACH." Indonesian EFL Journal 1, no. 2 (September 12, 2017): 144. http://dx.doi.org/10.25134/ieflj.v1i2.623.

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This paper traces the Arabic origins of "plural markers" in world languages from a radical linguistic (or lexical root) theory perspective. The data comprises the main plural markers like cats/oxen in 60 world languages from 14 major and minor families- viz., Indo-European, Sino-Tibetan, Afro-Asiatic, Austronesian, Dravidian, Turkic, Mayan, Altaic (Japonic), Niger-Congo, Bantu, Uto-Aztec, Tai-Kadai, Uralic, and Basque, which constitute 60% of world languages and whose speakers make up 96% of world population. The results clearly show that plural markers, which are limited to a few markers in all languages comprised of �s/-as/-at, -en, -im, -a/-e/-i/-o/-u, and �, have true Arabic cognates with the same or similar forms and meanings, whose differences are due to natural and plausible causes and different routes of linguistic change. Therefore, the results reject the traditional classification of the Comparative Method and/or Family Tree Model of such languages into separate, unrelated families, supporting instead the adequacy of the radical linguistic theory according to which all world languages are related to one another, which eventually stemmed from a radical or root language which has been preserved almost intact in Arabic as the most conservative and productive language. In fact, Arabic can be safely said to be the radical language itself for, besides other linguistic features, sharing the plural cognates in this case with all the other languages alone.Keywords: Plurality, language families and relationships, radical world language, radical linguistic theory
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Díaz Peralta, Marina, Gracia Piñero Piñero, María Jesus Garcia Dominguez, and Geraldine Boylan. "Metaphor and symbol." Babel. Revue internationale de la traduction / International Journal of Translation 61, no. 2 (October 23, 2015): 242–64. http://dx.doi.org/10.1075/babel.61.2.05dia.

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Much has been said about how ideological tendencies can influence the content of a translation and the Spanish version of Prescott’s work History of the Conquest of Mexico, with a Preliminary View of the Ancient Mexican Civilization, and the Life of the Conqueror, Hernando Cortés is a clear example of this influence. Manipulation was the strategy that the Mexican editorial promoted and it is what the translator yielded to, but not in a way that was expected. Focusing on the account of the episode of the conquest of Mexico in which Montezuma and his tragic death are prominent, this article will show how Navarro, the translator, meticulously respects the North American’s portrayal of the Aztec ruler, whom he considers to be hypocritical, superstitious, lavish, weak and fainthearted. When Navarro does manipulate the description, it is principally in order to accentuate some negative trait of the Aztec leader which has already been presented in the original text or to prevent the Mexican reader from having to see in print the name of the emperor who was associated with incidents which many Mexicans might consider lamentable. At the same time, it will be clear that cognitive linguistics provides adequate theoretical support in order to be able to comprehend that both the original and translated texts highlight the idea of Montezuma as a metaphor and symbol of failure.
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García Garagarza, León. "The Tecolotl and the Chiquatli: Omens of Death and Transspecies Dialogues in the Aztec World." Ethnohistory 67, no. 3 (July 1, 2020): 455–79. http://dx.doi.org/10.1215/00141801-8266452.

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Abstract This essay examines some instances of interspecific dialogues between owls and human beings recorded in Nahuatl-language sources from the sixteenth century. Since ancient times, owls have been considered omens of death in Mexico. This article analyzes the cultural and linguistic context of this belief among the contact-period Nahuas: the import of tetzahuitl (omens) in the animistic worldview of the Aztecs, as well as the characteristic semantic pair in tecolotl, in chiquatli (“the owl, the barn owl”) to signify the lethal activities of the most representative messengers of the Lords of Death and Destiny, Mictlantecuhtli and Tezcatlipoca. Moreover, the essay shows how the ancient Nahuas considered the intelligibility of animal languages and engaged in active dialogues with the animal representatives of the gods, a form of communication that encompassed both the private and public spheres, as in these dialogues matters of disease, pollution, and warfare came into consideration.
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Olko, Justyna, and John Sullivan. "Empire, Colony, and Globalization. A Brief History of the Nahuatl Language." Colloquia Humanistica, no. 2 (June 13, 2015): 181–216. http://dx.doi.org/10.11649/ch.2013.009.

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Empire, Colony, and Globalization. A Brief History of the Nahuatl LanguageThis paper is the first attempt to outline the cultural and sociopolitical history of Nahuatl, one of the most important native languages of America, beginning with preconquest times, focusing on its role in the Aztec empire, and continuing through the colonial period until the present. We discuss the most important elements of the Nahua writing tradition, its changes under contact with European culture and Spanish, as well as modern threats to its survival. We finish with current prospects for revitalization. Imperium, kolonia i globalizacja. Krótka historia języka nahuatl Artykuł jest pierwszą próbą zarysowania kulturowej i społeczno-politycznej historii języka nahuatl, jednego z najważniejszych języków tubylczych Ameryki, począwszy od czasów przedhiszpańskich, a zwłaszcza jego roli w imperium azteckim, przez czasy kolonialne aż po sytuację obecną. Przedmiotem dyskusji są najważniejsze elementy związane z tradycją piśmiennictwa w tym języku, jego zmiany pod wpływem kontaktu z kulturą europejską i językiem hiszpańskim, aktualne zagrożenia oraz możliwe scenariusze jego rewitalizacji.
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Bergman, Eric. "Oscar Zeta Acosta and Nepantla: The Conceptual In-between." American Studies in Scandinavia 47, no. 1 (March 1, 2015): 85–107. http://dx.doi.org/10.22439/asca.v47i1.5162.

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In this paper the concept of nepantla, which means ‘torn between ways’ in Nahuatl, the Aztec language, is applied to a reading of Oscar Zeta Acosta’s The Autobiography of a Brown Buffalo in order to determine how in-betweenness is represented and constructed in the novel. Based on Gloria Anzaldúa’s theoretical work, the resulting reading into nepantla becomes useful in determining how the protagonist, Oscar, does not narrate his experiences from a static position that can be easily categorized, but rather as a multiplicity in which he is located in a conceptual space in-between multiple categories. As such, applying nepantla to a text broadens the understanding and applicability of non-diachronic identity formations, particularly in contrast to the term mestizaje. Nearly every character in the novel is described in terms of his or her ethnicity, often derogatorily, including the narrator, which, understood as satire, goes beyond the nationalism prevalent in the Chicano Movement. Understood as a religious pilgrimage, the narration develops from a Mexican American Catholic upbringing, to Baptist Anglo Protestantism and ultimately into a form of Aztec religious coding that is in-between inherited and constructed identity categories and framed as a creative nepantlera space and as a choice.
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Dissertations / Theses on the topic "Aztec language"

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Ericsson, Anna. "Occupational terms in The Daily Aztec & The San Diego Union Tribune : Non sexist vs. sexist language." Thesis, Växjö University, School of Humanities, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:vxu:diva-2038.

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In English usages such as mankind and job titles ending in -man (fireman, chairman) when referring to people in general are considered sexist. Sexist language makes a distinction between women and men and it can exclude, trivialize or diminish women. Therefore, the aim of this paper was to study the sexist or non-sexist use of occupational terms in The San Diego Union Tribune and The Daily Aztec. The questions that were investigated were how the newspapers used affixed terms ending in –man and -woman, if they added female/woman/lady to refer to women, but also how they referred to traditional female professions (nurse, midwife). The study was conducted by hand by using a textual analysis, which was both qualitative and quantitative in nature. The study showed that the newspapers primarily use non-sexist occupational terms and avoid using female markings, even when reference is being made to women who have traditional male professions. The sexist usage that was most common was the affixed terms ending in –man and –woman. One conclusion that could be drawn was that The San Diego Union Tribune follows The Associated Press Stylebook’s policy about the usage of coined words such as chairperson and spokesperson.

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Gratton, Carly Marie. "Thematic unit on Aztec, Incan and Mayan culture." Kansas State University, 2014. http://hdl.handle.net/2097/17331.

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Master of Arts
Department of Modern Languages
Douglas Benson
The principal objective of this paper is to provide a thematic teaching unit that explores the Aztec, Incan and Mayan cultures of Latin America, designed for a level II Spanish course. It contains theoretical underpinnings for teaching language, culture and literature while incorporating concepts related to the development of communicative competence; processing instruction; the use of scaffolding in the zone of proximal development; target language instruction; and the inclusion of authentic materials and language in the classroom. The classroom management strategies explained and used throughout the unit include pre, during and post-reading activities; small group activities that help to develop communicative competence through negotiation of meaning and interactional feedback; focused tasks and collaborative output tasks; the use of structured input, structured output and information exchange; the PACE approach to grammar teaching; and the incorporation of authentic aural and written texts. Lesson plans for an eighteen day unit consisting of 40 minute classes are outlined; the lesson objective, necessary materials, time needed for each activity, and expected results of each lesson are included. Each lesson activity is made clear through a description of the activity and instructions for the teacher. The daily lesson plans contain authentic and teacher-created materials that can be found in the appendices section. At the end of the thematic unit, students complete cumulative activities that relate indigenous cultures to present-day life in Latin America through investigating the influence of Aztec words on the Spanish and English languages, analyzing a poem about Peru, and reading an article about discrimination against Mayan descendants in Central America, Mexico and the U.S.
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Moore, Hannah E. "La Medicina y la Cosmovision: Intersecciones de la Aculturacion y la Resistencia en la Traduccion de Textos Medicos Aztecas." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/scripps_theses/476.

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Esta tesina indaga cuestiones conectadas con el Libellus de Medicinalibus Indorum Herbis, un texto médico azteca que constituye la primera descripción de la materia médica americana. El marco médico de los azteca se entraña profundamente con la cultura misma, y se basa en la investigación empírica además de fuentes sociales y religiosas. Aspectos de este marco médico—particularmente sus aportes culturales y botánicos—se presentan todavía en la medicina mexicana folk contemporánea. La época pos-conquista en que el Libellus fue producido constituye un ámbito complejo y agitado, un fundamento que demuestro a través del aparato sociopolítico que dirigió la producción académica de aquella época. Sin embargo, demuestro que la integridad y la originalidad de la materia médica azteca ha prevalecido. El primer capítulo abarca el marco folclórico de la salud y la medicina azteca, además de los aspectos teóricos y logísticos de la etiología, el diagnóstico, y la terapéutica. Con esta base, planteo la cuestión sincrética de la conquista y las intersecciones entre la medicina europea y la medicina nahua. Por el segundo capítulo—que aborda temas de la traducción—demarco y problematizo cuestiones de la autoría, la pluralidad, y el mestizaje lingüístico. A través del tercer capítulo, realizo mi propia traducción del Libellus desde el español al ingles para indagar intensivamente cómo se acerca este proceso de traducción. Luego, al resumirlo y analizarlo, junto las cuestiones teóricas de la traducción y la materia médica azteca con mis propias experiencias como traductora contemporánea.
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Karlsson, Caroline. "Indígena poderosa o mujer subordinada? : Análisis de la protagonista de "Malinche" de Laura Esquivel." Thesis, Linnéuniversitetet, Institutionen för språk och litteratur, SOL, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-18570.

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Frank, Nicholas I. "Una cronologia alimentaria: La coevolución e interdependencia de la comida, la cultura y la historia en el mundo hispánico." Bowling Green State University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1555685654599386.

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Farias, Arnold. "In xochitl, in cuicatl (the flower, the song) : analysis of colonial cultural-social transformations through Nahuatl metaphor." 2013. http://hdl.handle.net/2152/22846.

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I pursue a study of the semantic couplet in xochitl, in cuicatl (the flower, the song) grounded in the examination of Nahuatl written sources in order to explore its cultural and historical trajectory as it was produced and reproduced from the pre-colonial to the colonial period. I begin my analysis by examining Nahuatl songs of pre-colonial origin to demonstrate how in xochitl, in cuicatl was an epistemological practice embedded in a Nahuatl ontology conceived of philosophical, religious, and social practices that were interwoven in the cultural habitus of Nahua warriors. I argue that the semantic couplet and the Nahuatl ontology associated with warriors are reflected and play a central role in songs from the Xochicuicatl (Flowery Songs) genre. Then, I explore colonial practices for religious conversion in order to discuss the colonial habitus or pre-dispositions influencing the indigenous scholar Antonio Valeriano to utilize the Nahuatl epistemology of in xochitl, in cuicatl and the Nahuatl ontology associated with warriors as an interpretive frame of reference in the Nican Mopohua, the apparition story of the Virgin of Guadalupe. With this organization, I identify pre-colonial Nahuatl practices in their original context and then I reveal why and how they became accommodated in a colonial and Christian context. Therefore, I utilize in xochitl, in cuicatl as a vehicle for exploring a major cultural-social transformation among the Nahua people of central Mexico.
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Granicka, Katarzyna. "Confronting Cultural Difference. The 1548 Doctrina as a vehicle for contact-induced change in Nahua language and culture." Doctoral thesis, 2018. https://depotuw.ceon.pl/handle/item/2724.

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Books on the topic "Aztec language"

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Reko, Blas Pablo. On Aztec botanical names. Berlin: Verlag für Wissenschaft und Bildung, 1996.

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Petersen, Patricia. Magali: Una leyenda azteca sobre la buena fortuna = an Aztec legend about good fortune. Beverly Hills, CA: Laredo Pub. Co., 1998.

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Maxwell, Judith M. Of the manners of speaking that the old ones had: The metaphors of Andrés de Olmos in the TULAL manuscript Arte para aprender la lengua mexicana, 1547 : with Nahuatl/English, English/Nahuatl concordances. Salt Lake City: University of Utah Press, 1992.

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Abnett, Dan. Hernan Cortes and the fall of the Aztec empire =: Hernán Cortés y la caída del imperio azteca. New York: PowerKids Press, 2010.

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Abnett, Dan. Hernan Cortes and the fall of the Aztec empire =: Hernán Cortés y la caída del imperio azteca. New York: PowerKids Press, 2010.

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Andréadis, Ianna. Sun stone days =: Tonaltin = Días de piedra. Toronto: Groundwood Books/House of Anansi Press, 2007.

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Los entramados del significado en los zazaniles de los antiguos nahuas. México, D.F: Programa de Maestría y Doctorado en Estudios Mesoamericanos, Facultad de Filosofía y Letras, 2009.

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Xipe Totec: Notre Seigneur L'Ecorché : étude glyphique d'un dieu azteque. México, D.F: Centre français d'études mexicaines et centraméricaines, 1999.

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Being invisible. New York, N.Y., U.S.A: Penguin Books, 1988.

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Berger, Thomas. Being invisible. London: Methuen, 1988.

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Book chapters on the topic "Aztec language"

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"7 Expressing Reality in Language: Nahua Linguistic Theory 203." In Aztec Religion and Art of Writing, 203–45. BRILL, 2019. http://dx.doi.org/10.1163/9789004392014_009.

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"The (poetic) imagery of “flower and song” in Aztec religious expression: Correlating the semiotic modalities of language and pictorial writing." In Language and Religion, 349–81. De Gruyter Mouton, 2019. http://dx.doi.org/10.1515/9781614514329-015.

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Dehouve, Danièle, and Jerome A. Offner. "The “Law of the Series”: A Proposal for the Decipherment of Aztec Ritual Language." In Indigenous Graphic Communication Systems: A Theoretical Approach, 95–122. University Press of Colorado, 2020. http://dx.doi.org/10.5876/9781607329350.c003.

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López, Marissa K. "Race." In Racial Immanence, 25–56. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479807727.003.0002.

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This chapter begins with the discovery, in 1790, of the Aztec Sun Stone in Mexico City and a description of indigenous Mexican conceptions of time and history. The chapter uses the contrast between these and European notions of time and subjectivity to frame its argument about Gilb’s narrative and temporal play, using the scientific ambiguity surrounding affect to outline a nonrepresentational way of reading race, a strategy built on “racial immanence.” Across Gilb’s oeuvre, the body maintains an ambiguous and tenuous relation to language and narrative, becoming, in later works, a way of being in the world, a mode of interpretation. To get at the imbrication of words and feelings, or text and body, the author defines her concept of “racial immanence,” and so this first chapter sets the theoretical stage for the readings that follow.
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TOWNSEND, CAMILLA. "The Politics of the Aztec Histories." In Indigenous Languages, Politics, and Authority in Latin America, 105–24. University of Notre Dame Press, 2018. http://dx.doi.org/10.2307/j.ctvpj7f3c.7.

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"Influence of Mexicanas Americanas." In Hispanic Women/Latina Leaders Overcoming Barriers in Higher Education, 14–32. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-3763-3.ch002.

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Mexican American culture did not originate in one place or even in one country. The culture originated in different regions of the country as the people have moved from place to place, combining the culture of one group with the culture of another as they adapted to a new life. Mexican influences include all their values related to ethics, language, religion, and family; all these make them stand out from the main culture and their influences can be traced from the 1500s, despite the fact that their influence on the history of the United States is deliberately kept vague in textbooks. However, in regard to their religious beliefs, legacy in education, effect on the armed forces, and national organizations, their footprints in the path of our history are clear and easy to read. Their great Mayan, Aztec, Olmeca, and Chichimeca cultures have been remembered and honored and continue to function in their colorful traditions. Government, written history, education, and public media have led the majority of U.S. citizens to believe that Mexican Americans have taken advantage of this country, but they have failed to acknowledge the true history behind the Mexican presence in this country. In this chapter, the author will share the Mexican influence (on food, religion and spirituality education, colonialism to World War II, and the Armed Forces) in the United States, but most importantly, the author will point out the influence of Mexican women/Mexicanas or Chicanas in this country. The chronological overview of Mexicanas is divided into five periods, starting from where they were first settled in the Southwest, then in the Midwest and Pacific Northwest.
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Saltveit, Olga Sanchez. "¡O Romeo! Shakespeare on the Altar of Día de los Muertos." In Shakespeare and Latinidad, 38–44. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474488488.003.0003.

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In this chapter, Sanchez examines her role as director and devisor of ¡O Romeo!, a devised, musical play based on the life, work, and imagined death of Shakespeare created for Milagro’s annual Día de los Muertos celebration in 2014. Milagro, as the Pacific Northwest’s premiere Latinx culture and arts organization, was uniquely situated to do this work in Portland due to its longstanding role in both the Latinx and theatre communities. This chapter asks what it means to use a canonically Anglo figure such as Shakespeare in a Latinx cultural context. ¡O Romeo! honored Shakespeare’s artistic contributions while humanizing the artist as a father still mourning the death of his son, Hamnet. Facing his own mortality, Shakespeare is visited by several of his most memorable characters including the villainous Lady M and Richard III who plot to destroy his legacy. This chapter explores how Shakespeare is imagined and inspired by the history of Aztec culture, Spanish colonization, and the languages of Spanish and Nahuatl, to create the first literary celebration of Día de los Muertos in his imaginary final play entitled, The Mystical Story of Love and Reunion of Xochiquetzal, the Aztec Maiden, and the Spanish Conquistador Don Armando.
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Alarcón, Daniel. "Story Time at the Azteca Boxing Club." In Reality Radio, Second Edition. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469633138.003.0009.

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Daniel Alarcón is a gifted and celebrated novelist. His first novel was titled Lost City Radio. Perhaps there was a hint in that title. A few years after its publication, in 2012, Daniel and a few friends (one of them his wife) launched Radio Ambulante, a Spanish-language storytelling show, the first of its kind, serving Latin America and the Spanish-speaking United States. Daniel writes of the show’s beginnings, when, tellingly, he found himself drawn as an interviewer not to the famous Peruvian boxer but to the unknown clothing store proprietor with the raised eyebrow, the “nasal and confident and resolute” voice, and the trove of stories the man couldn’t wait to tell.
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Miller, Wick R. "EARLY SPANISH AND AZTEC LOAN WORDS IN THE INDIGENOUS LANGUAGES OF NORTHWEST MEXICO." In Homenaje a Jorge A. Suárez, 351–66. El Colegio de México, 1990. http://dx.doi.org/10.2307/j.ctv47w9zk.26.

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"Parliament that has inherited its power from the monarch, and in the body of the monarch itself which contains the promises of both God and people. Today, law also finds its sources in the legislative acts of the European Community and the decisions of the European Court of Justice and the European Court of Human Rights (religion will often refer to a sacred text). All our understanding is reducible to the ability to comprehend the expansiveness and limits of our language and the cultural boundedness of our language. It was Edward Sapir who most poignantly maintained that the limits of our language are the limits of our world. Over the years of socialisation, ‘ways of seeing’ are developed that are socially constructed by the limits of a particular language. Yet, as language is all around, there is a temptation to see it as a neutral tool, a mirror that tells it ‘like it is’. All language does is to give someone else’s interpretation of their belief, or their experience. It is no more, and no less, than a guide to social reality. What is seen as, or believed to be, the real world may be no more than the language habits of the group. It is, therefore, often a biased view. Languages also have their limits: if language does not have a word for something or some concept then that ‘something’ will not be seen nor that ‘concept’ thought. All language is, however, responsive to what linguists call the ‘felt needs’ of its speakers. Indeed, it is more likely that not only are thoughts expressed in words but that thoughts themselves are shaped by language. An example of felt needs can be given from the vocabulary of weather. Although the English are often said to enjoy talking about the weather, for many decades our essentially mild climate has provided us with the need for only one word for ‘snow’ (that word is ‘snow’!). In English there are several words for cold, but only one word for ice. By contrast, the Aztecs living in the tropics have only one word to cover ‘snow’, ‘ice’ and ‘cold’ as separate words were unlikely to be used. As English speakers, it is impossible to state that ‘cold’ is synonymous with snow. Coldness is a characteristic of snow, but there can be ‘cold’ without ‘snow’. We would not be able to understand how snow and ice could be interchangeable. In English it is not possible for these two words to become synonyms. However, Inuits have many different words for ‘snow’. Words describe it falling, lying, drifting, packing, as well as the language containing many words for wind, ice and cold because much of their year is spent living with snow, ice, wind and cold. The above is one small illustration of the relationship between living, seeing, naming, language and thought. Language habits predispose certain choices of word. Words we use daily reflect our cultural understanding and at the same time transmit it to others, even to the next generation. Words by themselves are not oppressive or pejorative, but they acquire a morality or subliminal meaning of their own. A sensitivity to language usage therefore can be most revealing of the views of the speaker. For example, when parents or teachers tell a boy not to cry because it is not manly, or praise a girl for her feminine way of dressing, they are using the words for manly and feminine to reinforce attitudes and categories that English culture has assigned to males and females. Innocent repetition of such language as ‘everyday, taken-for-granted’ knowledge reinforces sexism in language and in society. In this way language determines social behaviour. Language, as a means of communication, becomes not only the expression of culture but a part of it. The." In Legal Method and Reasoning, 24. Routledge-Cavendish, 2012. http://dx.doi.org/10.4324/9781843145103-11.

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