Relevant bibliographies by topics / Language and tribalism

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  3. Book chapters

Academic literature on the topic 'Language and tribalism'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Language and tribalism"

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Mikhaleva, Anastasia. "Clan language: political imagination and identity in the Russian Far East." Political Science (RU), no. 4 (2020): 269–89. http://dx.doi.org/10.31249/poln/2020.04.13.

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This article discusses a phenomenon that is gaining popularity – a description of political events in the Russian Far East in the language of tribalism. The study is based on critical discourse analysis, which makes it possible to compare many texts mentioning tribalism in one form or another with the discursive and social practices in the region. The study offers a typology of tribalist political discourses, and also examines in detail one of the options common in national republics. The analysis shows that tribalism in the description of politics has little in common with real political groups; it is rather used as a tool to describe political events and explain them in a way convenient for the author. It is closely related to tradition and rooting (autochthonism). This allows us to discuss the identities of political actors and make judgments about the legitimacy of their actions.
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Oyedeji, Babatunde. "Managing Tribalism within Nigeria’s Democratic Challenges." Modern Applied Science 11, no. 11 (October 25, 2017): 49. http://dx.doi.org/10.5539/mas.v11n11p49.

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Tribalism is coined from ‘tribes’, an alternative word for ethnic or linguistic groups or in some countries ‘nation’ or ‘nationality’. Tribes supply a lot of Nigeria’s diversity providing traditional costumes, dress, music, dancing, indigenous language, arts, folklore, religion, all of which can constitute an asset to a people. It is naturally regarded as a small group, a human social organization defined by ‘traditions of common descent’ having temporary or permanent political integration above the family level with a shared language, culture or ideology. Encyclopedia Britannica asserts that tribe members ‘share a tribe name in a contiguous territory, and engage in joint endeavours such as trade, agriculture, house construction, warfare, economic and business activities and warfare. They often stay in small cluster-communities which can grow into large communities and even a nation. This paper attempts to critically examine the multiple play-outs of Nigeria’s many tribes and nationalities during and after colonialism, the intricate connection between tribalism and politics, leadership and the evolution of the Nigerian polity, the grievous harm as well as advantages of tribalism to Nigeria’s evolution. The tribe is always a major factor in the country and in its people. It ends with specific prognosis and a few recommendations.
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Finchilescu, Gillian, and Gugu Nyawose. "Talking about Language: Zulu Students' Views on Language in the New South Africa." South African Journal of Psychology 28, no. 2 (June 1998): 53–61. http://dx.doi.org/10.1177/008124639802800201.

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The post-apartheid South African government has in principle instituted a new language policy, which changes the country from one with two official languages to one in which there are eleven. The previously ignored indigenous languages are to have equal status with English and Afrikaans. This paper explores the views of some members of an indigenous language group about the language question. Two focus groups were conducted, with Zulu-speaking students at the University of Cape Town. One group contained only male students and the other female students. The discussions of the focus group were translated into English by the second researcher. The translations were thematically analysed. Some of the themes that emerged in the discussions were issues such as the practicality of the language policy, the multiple versus single language debate, ‘tribalism’, the meaning of language and its role in identity. In general, three major positions on the language issue were apparent, one favouring the increased status of the Zulu language, one favouring the pre-eminence of the English language, and one supporting a diglossia position.
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Chimhundu, Herbert. "Early Missionaries and the Ethnolinguistic Factor During the ‘Invention of Tribalism’ in Zimbabwe." Journal of African History 33, no. 1 (March 1992): 87–109. http://dx.doi.org/10.1017/s0021853700031868.

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There is evidence from across the disciplines that at least some of the contemporary regional names of African tribes, dialects and languages are fairly recent inventions in historical terms. This article offers some evidence from Zimbabwe to show that missionary linguistic politics were an important factor in this process. The South African linguist Clement Doke was brought in to resolve conflicts about the orthography of Shona. His Report on the Unification of the Shona Dialects (1931) shows how the language politics of the Christian denominations, which were also the factions within the umbrella organization the Southern Rhodesia Missionary Conference, contributed quite significantly to the creation and promotion of Zezuru, Karanga and Manyika as the main groupings of dialects in the central area which Doke later accommodated in a unified orthography of a unified language that was given the name Shona. While vocabulary from Ndau was to be incorporated, words from the Korekore group in the north were to be discouraged, and Kalanga in the West was allowed to be subsumed under Ndebele.Writing about sixty years later, Ranger focusses more closely on the Manyika and takes his discussion to the 1940s, but he also mentions that the Rhodesian Front government of the 1960s and 1970s deliberately incited tribalism between the Shona and the Ndebele, while at the same time magnifying the differences between the regional divisions of the Shona, which were, in turn, played against one another as constituent clans. It would appear then that, for the indigenous Africans, the price of Christianity, Western education and a new perception of language unity was the creation of regional ethnic identities that were at least potentially antagonistic and open to political manipulation.Through many decades of rather unnecessary intellectual justification, and as a result of the collective colonial experience through the churches, the schools and the workplaces, these imposed identities, and the myths and sentiments that are associated with them, have become fixed in the collective mind of Africa, and the modern nation states of the continent now seem to be stuck with them. Missionaries played a very significant role in creating this scenario because they were mainly responsible for fixing the ethnolinguistic maps of the African colonies during the early phase of European occupation. To a significant degree, these maps have remained intact and have continued to influence African research scholarship.
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Ghani, Bilquis, and Lucy Fiske. "‘Art is my language’: Afghan cultural production challenging Islamophobic stereotypes." Journal of Sociology 56, no. 1 (November 8, 2019): 115–29. http://dx.doi.org/10.1177/1440783319882536.

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Afghans and Afghanistan have, since September 11, risen to prominence in Western popular imagination as a land of tradition, tribalism and violence. Afghan women are assumed to be silent, submissive, and terrorised by Afghan men, who are seen as violent patriarchs driven by an uncompromising mediaeval religion. These Islamophobic tropes also inform perceptions of Afghans seeking asylum. In transit, identities are further reduced; asylum seekers lose even a national identity and become a Muslim threat – criminals, terrorists or invaders. These narrative frames permeate political discourse, media, and reports of non-governmental organisations (seeking donor funds to ‘save’ Afghan women). Drawing on fieldwork in Afghanistan and Indonesia, this article looks at how Afghans in Kabul and Indonesia are using art and other forms of cultural production to challenge over-simplified hegemonic narratives in the West, to open spaces for dialogue and expression within their own communities, and to offer a more nuanced account of their own identities.
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Miller, W. Flagg. "METAPHORS OF COMMERCE: TRANS-VALUING TRIBALISM IN YEMENI AUDIOCASSETTE POETRY." International Journal of Middle East Studies 34, no. 1 (February 2002): 29–57. http://dx.doi.org/10.1017/s0020743802001022.

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Over the course of more than three decades, efforts to integrate theories of political economy with verbal culture have produced some of the most generative inquiries into the social meaning of discursive form. Beginning in the 1960s, sociolinguists developed what became known as the “ethnography of speaking,”1 with the aim of considering verbal skills and performance as aspects of a socioeconomic system whose resources are apportioned according to a hierarchical division of labor. Critical of the more formalist and universalist language paradigms of Leonard Bloomfield and Noam Chomsky, these theorists argued that speaking is a socially and culturally constructed activity that is meaningful precisely in its relationship to specific systems of material organization. By the 1970s, sociologists were extending these insights to broader political theory by proposing that linguistic competence be considered a form of “capital” that is distributed in “linguistic markets.”2 Through pioneering interdisciplinary efforts, inquiries into the competences of individual speakers gradually yielded to analyses of situated calculations that individuals make in exchange—calculations of quantities and kinds of return, of symbolic and economic capital, of alternative representations. Meaning was becoming as much a matter of value and power as it was an expression of relationships between, as Ferdinand de Saussure once proposed, a “sound pattern” and a “concept.”3 Indeed, in recent work in linguistic and cultural anthropology, studies of meaning have been linked even more intentionally to political economy by scholars who locate signs within social and material contexts. Words are things that circulate as signs through social, symbolic, and economic trajectories4 and are refracted through linguistic markets that are multiple and shifting.5 Building on earlier social anthropology, these studies suggest that, even within one tightly knit social community, exchange becomes meaningful only at the intersection of multiple systems of value.
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Piekara, Magdalena. "Zbiorowość i tożsamość w polskojęzycznych czasopismach nurtu asymilacyjnego (1870–1910)." Przegląd Humanistyczny 62, no. 3 (462) (December 3, 2018): 57–67. http://dx.doi.org/10.5604/01.3001.0012.7674.

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The article is devoted to discussion taking place in the Polish-language Jewish press in the second half of the 19th century concerning the concepts of identity and community. In the period covered by this paper, there were political and social processes, in which the above mentioned terminology played a key role. The anti-Semitic slogans appearing more and more often in the 1870s made the Polish maskils develop a unified discourse on nationality or tribalism. Similarly, since the 1880s supporters of assimilation entered into a dispute on the fundamental matters with the Zionist movement. All these factors “enforced” specific definitions, sometimes even declarations, placed in the press.
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Budrewicz, Tadeusz. "Rasa jako kategoria waloryzująca i estetyczna (na przykładzie opisu postaci)." Przegląd Humanistyczny 62, no. 3 (462) (December 3, 2018): 69–82. http://dx.doi.org/10.5604/01.3001.0012.7677.

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The article discusses the concept of race, which was used in the Polish novel in the years 1870–1930. At that time, the concept became very popular in the language of the intelligentsia. The analysis showed the existence of three types of categorization of race: a) ethnic (it included the semantics of the past, space, tribalism, heredity; it positively valorized OUR MEN and negatively STRANGERS), b) socio-cultural (categories of heredity, family, kinship, sphere, custom, tradition, it was responsible for solidifying SOCIAL HIERARCHY), c) aesthetic (the category of race in the character description concerned the face, arms and legs; the racial parts of the body positively valorized the character; aestheticism was based on frequent comparisons to the sculpture, the ideal of BEAUTY became the Hellenic type.
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Marx, John, and Mark Garrett Cooper. "Does Merit Have a Future?" PMLA/Publications of the Modern Language Association of America 133, no. 3 (May 2018): 678–85. http://dx.doi.org/10.1632/pmla.2018.133.3.678.

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Cathy N. davidson'S the new education: how to revolutionize the university to prepare students for a world in flux challenges us to address nonacademics, and to update our teaching, by focusing on the big picture. She calls on us to rise above departmental politics and the tribalism of disciplinary debates. Instead of engaging in those familiar struggles, we should be talking with our neighbors and our elected representatives about the advantages of eliminating letter grades; the virtues of pedagogies that are learner-centered, collaborative, and project-based; the perils of specialization; the damage that departments do by stifling change; the promise of educational technology if divorced from the profit motive; the myth that STEM degrees lead directly to career success; and, of course, the need for public reinvestment in higher education. Each of these talking points draws energy from Davidson's contention that digital media have rendered industrial models of education obsolete.
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Chiluwa, Innocent. "A nation divided against itself: Biafra and the conflicting online protest discourses." Discourse & Communication 12, no. 4 (March 14, 2018): 357–81. http://dx.doi.org/10.1177/1750481318757778.

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This research analyses media and online discourses produced by the Indigenous People of Biafra (IPOB), a Nigerian separatist/secessionist group that seeks a referendum for the independence of the Igbo ethnic group of Nigeria. The research examines discourse structures, such as language use that clearly or implicitly produces propositions of conflict and war, tribalism and hate-speech. Discursive strategies such as labelling, exaggeration, metaphor and contradiction applied by the group to produce ideological discourses of outrage are also analysed. Moreover, conflicting discourses produced by the Igbo politicians and factions of IPOB and other Biafra campaign groups are analysed in terms of their political implications to the overall self-determination efforts of the Biafra nation. The study concludes that the pragmatic implications of discourses that reflect opposing views, as well as varied ideological perspectives by group members, suggest that Biafra is a nation divided against itself and are a people incapable of the separate nation that they seek.
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Dissertations / Theses on the topic "Language and tribalism"

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Orcutt-Gachiri, Heidi Ann. "Kenyan Language Ideologies, Language Endangerment, and Gikuyu (Kikuyu): How Discourses of Nationalism, Education, and Development Have Placed a Large, Indigenous Language at Risk." Diss., The University of Arizona, 2009. http://hdl.handle.net/10150/192949.

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This dissertation, based on pilot research in the U.S. and Kenya in 2002 and fieldwork in two secondary schools in Kenya in 2004, has a twofold focus. First, it examines language ideologies of English, Kiswahili, and Kenya's 53 indigenous languages, in particular Gikuyu [Kikuyu], in the context of Kenyan discourses of nationalism, education, and development. Second, it shows how these language ideologies are contributing to the language endangerment of Kenya's indigenous languages.The stable trilingualism enjoyed by the parents of today's young Kenyans is not shared by their children. The research question that drove this dissertation was, Why are trilingual parents raising bilingual children? This dissertation seeks to answer that question by drawing on ethnographic observations, consultant interviews, and newspaper data from Kenya's largest newspapers, the Nation and the Standard. Rapid language shift, occurring in just the past 20 years in Kenya, has put even large languages like Gikuyu into an endangered status. A historically contextualized understanding of the reasons behind the shift is necessary in order for the trend to be reversed.
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Browning, Jimmy. "The Lost Tribalism of Years Gone By: Function & Variation in Gay Folklore in Armistead Maupin's Tales of the City Novels." TopSCHOLAR®, 1992. https://digitalcommons.wku.edu/theses/2173.

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This thesis intends to demonstrate that, because of the unusual circumstances of its writing - a semi-journalistic piece produced during a period of crisis in the real-life community fictionally depicted - Armistead Maupin's Tales of the City series stands as an unusually accurate and reliable ethnographic source for information concerning the gay male subculture of San Francisco in the late 1970s, 1980s, and 1990s, not only the practice and behavior themselves, but also reflecting their personal and communal function. The methodology employed in demonstrating this thesis is necessarily subjective. Like gay folklore scholar Joseph P. Goodwin in More Man Than You'll Ever Be, the seminal study of the folklore of gay men in the United States, I am a gay man, who, to some degree, draws on personal knowledge and observation to recognize and identify elements of gay folklore depicted in the fictional milieu I have chosen to study. This is unavoidable to an extent: ethnographic work within the gay communities has been limited by a number of factors, including the covert nature of the group, the biases of exoteric analysts, and the lack of observations informed by insiders' perspectives. Nonetheless, the groundwork that has been accomplished by Goodwin and a handful of other scholars provides an adequate basis for comparison between the "real" world, professional folk study, and the fictive domain of Armistead Maupin. In addition to an examination of gay oral folklore in the novels - including how gay oral tradition informs both the content of the novels and Maupin's authorial voice - this thesis also considers aspects of gay customary folklore and gay material culture, including how the content of the novels chronicles some of those folkloric forms and how the novels themselves have become a significant part of gay customary and material tradition. To a large degree, folklore functions in gay folk culture to encourage communication and cohesion and to divulge important psychological insights into the minds of many group members.
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Book chapters on the topic "Language and tribalism"

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Keating-Miller, Jennifer. "Writing Republicanism: A Betrayal of Entrenched Tribalism in Belfast’s Own Vernacular." In Language, Identity and Liberation in Contemporary Irish Literature, 58–99. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230275089_3.

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Ndhlovu, Finex, and Tomasz Kamusella. "Challenging Intellectural Colonialism: The Rarely Noticed Question of Methodological Tribalism in Language Research." In The Social and Political History of Southern Africa's Languages, 347–64. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-01593-8_22.

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Pati, Biswamoy. "The Rhythms of Change and Devastation." In Tribals and Dalits in Orissa, 34–68. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199489404.003.0002.

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This chapter discusses the process of the introduction of ‘colonial capitalism’ in Orissa, with a specific focus on three areas: the coastal, pilgrimage centre of Puri and the two princely states of Kalahandi and Mayurbhanj. The discussion underlines the contradictory processes whereby the colonial state supported urbanization and industrialization,at the cost of tribal forest rights—leading to their acute distress and impoverishment. This entire process was couched in the language of the ‘civilizing mission’, which acted as a powerful justification for tapping into forest resources. In highlighting all this, the chapter traces the legacies of this lopsided ‘development’ which are clearly visible even today. In highlighting all this, the chapters also traces the long and tortuous history of urbanization in colonial Orissa.
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"ex-nomination 24, 27, 31–2; in humanism: Catholic 69; technological French translation 6, 33 70; traditional 73 hyperconformity 2–3 design 81–3, 118–19; Bauhaus 71 dropping out 101–3 Internet 99; cybercops 101; cyberculture and business 9 effraction 90; break and entry 86; see implosion 4, 50, 94–8, 111, 122; and also symbolic exchange consciousness 83; and nationalism Einsteinism 18, 23 103 electricity: light 48–9; and language 49; and implosion 96–7 Japan 1 Eskimos 107–8, 110–11, 116 Jesus 104, 116 Expo ’67 5, 59, 92, 100; Christian j’explique rien 5 Pavilion 104; Québec Pavilion 5, 92 Expo ’92 4 Latin character 44; Gallic 7, 56, 57, 58; extensions of man 68, 85, 90; mediatic Gallicized name 53; opposed to 58 53; outering 12 liberalism 46, 103–4; cool media 105 families 101; human 102; mafia 101; M et M 58 McLuhan’s 56; commune-ist 116 Ma – Ma – Ma – Ma 58–9 figure and ground 21, 26, 35 Mac 53, 54, 58; Macbeth 54; MacBett French McLuhan 1, 2, 20, 76–8, 98; 57; Macheath 54; Big Mac 58 new 77 Le mac 62 Mack 55 galaxies 39, 41–2, 44, 99, 109, 116; McLuhan: Counterblast 118; Du and detribalization 107; Gutenberg cliché à l’archétype 119–20; 4, 14, 18, 26, 42–3, 47, 51, 85, Explorations in Communication 121; galactic shifts 38; galaxie 16; From Cliché to Archetype 119; MacLuhan 56; and tribalism 106 La galaxie Gutenberg 4, 44; The gap in historical experience 8, 91–2, Gutenberg Galaxy 4, 8, 18, 26, 49– 99, 106 50, 99, 107, 109; The Mechanical Gen-X 43, 105 Bride 18, 24–5, 27–9, 31–2, 34, 107; Global Village 4, 94, 100, 107, 111, Letters 15, 21, 55; The Medium is 121; global consciousness 102–3; the Massage 9, 26, 68; Message et and idiocy 12; and nomadology massage 44; Mutations 1990 44; 110–11; and teamness 9 Pour comprendre les médias 44, 87; grammatology 7, 39–41; écriture 37, 39, Through the Vanishing Point 120; 41; and logocentrism 40 Understanding Media 8, 13, 18–19, 23–4, 29, 68, 78, 85, 95; War and happenings 83, 119–20 Peace in the Global Village 16, 26 hemispheres 25 McLuhanacy 3, 84; McLuhanatic 108 McLuhan renaissance 1, 10, 12, 99." In McLuhan and Baudrillard, 148. Routledge, 2002. http://dx.doi.org/10.4324/9780203005217-18.

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