Relevant bibliographies by topics / Summer institute of linguistcs (SIL)

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  2. Dissertations / Theses
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Academic literature on the topic 'Summer institute of linguistcs (SIL)'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Summer institute of linguistcs (SIL)"

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Medeiros, Adriana Francisca de. "A PARTICIPAÇÃO DAS MISSÕES RELIGIOSAS NA FORMAÇÃO DOS PROFESSORES KARITIANA." Revista Habitus - Revista do Instituto Goiano de Pré-História e Antropologia 17, no. 2 (December 20, 2019): 515. http://dx.doi.org/10.18224/hab.v17i2.7459.

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O objetivo deste texto é descrever a trajetória educacional do povo karitiana a partir da percepção dos professores indígenas da citada etnia, analisando a influência das missões religiosas do Summer Institute of Linguistics - SIL e do Conselho Indigenista Missionário - CIMI na formação dos professores indígenas. Os dados foram construídos a partir da análise de três trabalhos de conclusão de curso de professores karitiana, alunos do curso de licenciatura em educação intercultural da Universidade Federal de Rondônia. Os textos monográficos retratam a trajetória educacional de cada concluinte e as suas percepções a respeito da educação escolar oferecida ao seu povo durante as últimas décadas.
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Gains, Paula, and Barbara Graham. "Making space for expressive and creative writing in African primary Schools: a two-site action research study in Kenya and South Africa." Reading & Writing 2, no. 1 (May 25, 2011): 77–95. http://dx.doi.org/10.4102/rw.v2i1.14.

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Similar concerns about the development of children’s creative writing abilities in Kenya and South Africa prompted two Mother Tongue (MT) education practitioners in Summer Institute of Linguistics (SIL) and Molteno Institute for Language and Literacy of Linguistics (MILL) to undertake parallel intervention studies to increase teachers’ competence in writing pedagogy and improve the quantity and quality of learners’writing. Most early literacy teachers have had no experience themselves of expressive writing, so it is not surprising that this activity rarely, if ever, features in public school early literacy classrooms. The hypothesis which formed the basis for this action research study was that educators, exposed to extensive and expressive writing themselves, will be more skilled in the generation of such activities with learners. This paper reports on the workshop processes in the two sites, identifying similarities and di"erences in the experience. Whilst the hypothesis, though tested, remains unproven,this paper presents findings that are of relevance to further study in the area of writing pedagogy research and also to teachers and teacher educators involved in writing in the primary school.
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Duque Platero, Ligia. "HEGEMONIA E OS PROGRAMAS DE EDUCAÇÃO INDÍGENA NO MÉXICO E NO BRASIL (1940 — 1970)." Espaço Ameríndio 11, no. 2 (December 31, 2017): 229. http://dx.doi.org/10.22456/1982-6524.65655.

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Neste artigo, apresento informações sobre os programas de educação indígena das agências indigenistas do Brasil e do México, entre 1940 e 1970, e realizo uma breve discussão sobre a influência desses programas nos processos de formação de hegemonia dos Estados ampliados entre os povos indígenas desses países, no período citado. Nas escolas do Instituto Nacional Indigenista (INI), no México, e principalmente do Serviço de Proteção aos Índios (SPI), no Brasil, as escolas enfatizaram o ensino da língua nacional em seus currículos e influenciaram na criação da ideia da existência da nacionalidade mestiça, visando o desenvolvimento e a integração dos povos indígenas à nação. Em ambos os países, missões religiosas participaram da educação indígena e aqui destaco a atuação do Summer Institute of Linguistics (SIL). No México, a participação dos promotores culturais bilíngues como intermediários culturais entre as instituições indigenistas e as comunidades resultou na grande importância da educação indígena para a formação da hegemonia. Já no caso do Brasil, os professores e professoras eram não indígenas e sua influência foi mais restrita.
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Duque Platero, Lígia, and Alice Fiuza. "L’hégémonie et les programmes d’éducation autochtone au Mexique et au Brésil (1940-1970)." Recherches amérindiennes au Québec 44, no. 2-3 (June 1, 2015): 29–37. http://dx.doi.org/10.7202/1030964ar.

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Dans cet article, l’auteure présente des renseignements sur les programmes d’éducation autochtone des agences indigénistes du Brésil et du Mexique, entre 1940 et 1970, et elle propose également un survol de l’influence de ces programmes sur les processus de formation d’hégémonie des États au sens large, au sein des peuples amérindiens de ces pays durant la même période. Les écoles de l’Institut national indigéniste (INI), au Mexique, et surtout celles du Service de protection de l’Indien (SPI), au Brésil, ont mis l’accent sur l’enseignement de la langue nationale dans leurs programmes et elles ont exercé une influence sur la création de l’idée d’existence de la nationalité « métisse », visant le « développement » et l’« intégration » des peuples autochtones à la nation. Dans les deux pays, les missions religieuses ont participé à l’éducation autochtone, notamment le Summer Institute of Linguistics (SIL). Au Mexique, la participation des promoteurs culturels bilingues en tant qu’« intermédiaires culturels » entre les institutions indigénistes et les communautés s’est avérée un élément clé pour la formation de l’hégémonie. Au Brésil, les enseignants étaient « non autochtones » et leur influence fut moins importante.
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Kenstowicz, Michael. "David Eberhard (1995). Mamaindé stress: the need for strata. (SIL Publications in Linguistics 122.) Dallas: Summer Institute of Linguistics and University of Texas at Arlington. Pp. ix + 159." Phonology 13, no. 3 (December 1996): 450–55. http://dx.doi.org/10.1017/s0952675700002748.

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Hyman, Larry M. "Heidi James Rosendall (1992). A phonological study of the Gwari lects. (SIL Language Data Africa Series 24). Dallas: Summer Institute of Linguistics. Pp. xi + 116." Phonology 10, no. 2 (August 1993): 345–46. http://dx.doi.org/10.1017/s0952675700000117.

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Fransen, Margo, and Pieter van Reenen. "Stephen C. Anderson (ed.) (1991). Tone in five languages of Cameroon. (SIL Publications in Linguistics 102). Dallas: Summer Institute of Linguistics and University of Texas at Arlington. Pp. x + 125." Phonology 10, no. 2 (August 1993): 337–41. http://dx.doi.org/10.1017/s0952675700000099.

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Christie, M. "Work Papers of SIL-AAB, Series B Volume 12 - Papers in Literacy, December 1984, Ed. B. Larrimore Summer Institute of Linguistics, Australian Aborigines Branch, P O Berrimah, Darwin NT, 5788. 172 pp." Aboriginal Child at School 13, no. 3 (July 1985): 57–58. http://dx.doi.org/10.1017/s0310582200013857.

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Cohn, Abigail C. "Donald A. Burquest & Wyn D. Laidig (eds.) (1992). Phonological studies in four languages of Maluku. (SIL Publications in Linguistics 108). Dallas: Summer Institute of Linguistics, University of Texas at Arlington and Pattimura University. Pp. viii + 227." Phonology 10, no. 2 (August 1993): 342–44. http://dx.doi.org/10.1017/s0952675700000105.

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10

Paudyal, Netra P., and John Peterson. "How one language became four: the impact of different contact-scenarios between “Sadani” and the tribal languages of Jharkhand." Journal of South Asian Languages and Linguistics, May 4, 2021. http://dx.doi.org/10.1515/jsall-2021-2028.

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Abstract Four Indo-Aryan linguistic varieties are spoken in the state of Jharkhand in eastern central India, Sadri/Nagpuri, Khortha, Kurmali and Panchparganiya, which are considered by most linguists to be dialects of other, larger languages of the region, such as Bhojpuri, Magahi and Maithili, although their speakers consider them to be four distinct but closely related languages, collectively referred to as “Sadani”. In the present paper, we first make use of the program COG by the Summer Institute of Linguistics (SIL) to show that these four varieties do indeed form a distinct, compact genealogical group within the Magadhan language group of Indo-Aryan. We then go on to argue that the traditional classification of these languages as dialects of other languages appears to be based on morphosyntactic differences between these four languages and similarities with their larger neighbors such as Bhojpuri and Magahi, differences which have arisen due to the different contact situations in which they are found.
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Dissertations / Theses on the topic "Summer institute of linguistcs (SIL)"

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Amaral, Alencar Miranda. "Topa e a tentativa missionária de inserir o Deus cristão ao contexto Maxakali: análise do contato inter-religioso entre missionários cristãos e índios." Universidade Federal de Juiz de Fora (UFJF), 2007. https://repositorio.ufjf.br/jspui/handle/ufjf/3197.

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CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
Nesta dissertação de mestrado analiso o contato inter-religioso promovido pela atuação de missões evangélicas (SIL e MNTB) junto à comunidade indígena Maxakali, localizada no nordeste do Estado de Minas Gerais. Além de acompanhar o desenvolvimento das atividades proselitistas destas instituições entre os índios Maxakali, objetivamos compreender como ao longo do contato inter-religioso ocorre o processo de identificação do Deus cristão com o personagem indígena Topa. Na bibliografia sobre os índios Maxakali, Topa aparece como o personagem central do “mito de criação” do grupo, e apesar de alguns autores reconhecerem que seu nome também era associado ao Deus cristão, não existem análises sobre este processo. Assim, nosso desafio será compreender como Topa foi, e vêm sendo, apropriado de diferentes maneiras ao longo do contato entre os Maxakali e os missionários evangélicos; e também analisar o processo que possibilitou que este personagem gradativamente fosse identificado com o Deus cristão. O escopo desta pesquisa é, portanto, perceber o esforço missionário de inserir o Deus cristão ao contexto Maxakali através do personagem Topa. A partir da análise de mitos Maxakali e hinos evangélicos traduzidos para o idioma do grupo buscaremos compreender este processo de associação, e também a (in)adequação dos ensinamentos missionários aos padrões sócioculturais e religiosos dos índios Maxakali.
In this master’s dissertation, I analyze the pro inter-religious contact heard by acts of evangelic missions (SIL and MNTB) on the Maxakali Indian at the northeast of Minas Gerais. Besides of studying the proselytizes activities of this institutions among the Maxakali Indians, we have the goal to understand how the Indians started to associate Topa (the Indian character) as the Christian God during this inter-religious contact. In the Maxakali biography, Topa come as the central character of the “creation myth” of the group an despite of the fact that some authors recognize Topa as the Christian God in their works, that are no analysis about it. So the challenge here is to understand how Topa was used in so many ways during the contact between the Maxakali and the evangelic missionaries; and analyze the process the made possible this character to be gradually associated with the Christian God. Hence, the purpose of this research is to realize the missionary effort to introduce the Christian God in the Maxakali context through Topa. From the analysis of the Maxakali myths an evangelic religions songs translated to their idiom, we will try understand the association process, and also how (in)adequate were the Christian teaching to the Maxakali religious and social-cultural standards.
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Books on the topic "Summer institute of linguistcs (SIL)"

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Cameroon. Ministry of Scientific Research., ed. Bibliographie des travaux de la SIL au Cameroun, 1969-2001 =: Bibliography of the work of SIL in Cameroon, 1969-2001. Yaoundé, Cameroun: SIL, 2001.

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Linguistics, Summer Institute of. Bibliographie des travaux de la SIL au Cameroun jusqu'en août 1988 =: Bibliography of the work of SIL in Cameroon up till August 1988. Yaoundé, Cameroun: Société internationale de linguistique, 1988.

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Book chapters on the topic "Summer institute of linguistcs (SIL)"

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Long, Kathryn T. "Leaving Ecuador." In God in the Rainforest, 258–72. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190608989.003.0017.

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This chapter describes opposition to the Summer Institute of Linguistics in Ecuador that had been building throughout the 1970s and that crested with the decision in May 1981 by President Jaime Roldós to issue Decree No. 1159, ending Ecuador’s contractual relationship with the Institute. The decree gave SIL a year to complete projects or turn them over to Ecuadorians. Although Roldós did not expel SIL, he curtailed the organization’s size and influence. He was responding to political supporters, to critical books by David Stoll and others, and to voices like that of Dayomæ’s son Sam Padilla Cænto, who characterized missionaries as the “worst enemy” of the Waorani. Some SIL staff, including Catherine Peeke and Rosi Jung, were allowed to stay to finish translation projects. Amid the upheaval, 1981 also marked the twenty-fifth anniversary of the five missionaries’ deaths, bringing with it scrutiny and unwanted publicity.
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Long, Kathryn T. "Big Oil, Waorani Relocation, and Polio." In God in the Rainforest, 151–69. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190608989.003.0010.

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This chapter describes how the baptized Christians in Tewæno, whose understanding of Christianity included men having only one wife and no longer spearing enemies, were overwhelmed during 1968 and 1969 by the arrival of the Piyæmoidi and the Baiwaidi, other Wao groups that, initially at least, did not share these values. They came seeking spouses, trade goods, and peace and because the Summer Institute of Linguistics wanted to relocate them away from potentially violent clashes with oil crews in their territory. These newcomers to Tewæno and the surrounding protectorate experienced food shortages and waves of contact illnesses, culminating in a polio epidemic that left sixteen Waorani dead from disease and three from revenge killings. Although she did not move to Tewæno until 1970, Catherine Peeke, a veteran SIL staff member with a PhD in linguistics, was assigned to the Waorani work in 1968.
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Long, Kathryn T. "¡Fuera de Aquí! (Get Out of Here!)." In God in the Rainforest, 214–25. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190608989.003.0014.

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This chapter suggests that just as during the 1960s American evangelicals idealized the Waorani as examples of missionary success, a decade later critics of missions and especially of the Summer Institute of Linguistics looked to the Waorani as evidence of the way missionaries damaged tribal cultures. After 1975 the criticisms in Ecuador became more widespread, coming from, among others, the anthropology department of the Pontifical Catholic University of Ecuador and from ¡Fuera de Aquí! (Get Out of Here!), a film by the Bolivian director Jorge Sanjinés seen by millions of Ecuadorians. Although ¡Fuera de Aquí! accused missionaries of a secret sterilization campaign against indigenous women, in the Amazonian rainforest the Waorani maintained healthy birth rates, and SIL staff helped them cope with more pressing matters of health: appropriate use of medicines, sanitation, and the prevalence of poisonous snakebites.
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Long, Kathryn T. "Breaking a Pattern of Dependence." In God in the Rainforest, 202–13. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190608989.003.0013.

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This chapter analyzes the eight-year struggle of the Summer Institute of Linguistics in Ecuador to remove Rachel Saint, one of their most famous missionaries, from the Waorani and to curb the culture of dependence Saint and Dayomæ had fostered. For more than a decade, Saint controlled outside access to the Waorani, while Dayomæ used her relationship with Saint to establish a power base in Tewæno. Jim Yost suggested that these dynamics exploited other Waorani, a conclusion backed by his SIL colleagues. Other concerns included the oppressive style of Christianity practiced in Tewæno and the slow progress of Bible translation. Saint fought back, confident that her actions reflected God’s will and what she erroneously believed was the matriarchal character of Wao culture. All attempts at compromise failed, and in April 1982 Saint retired, living the rest of her life near Dayomæ in the newly established village of Toñæmpade.
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