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Finding an ideological niche for new speakers in a minoritised language community

机译:在少数语言群体中为新演讲者寻找意识形态利基

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This article examines some of the linguistic and ideological tensions resulting from language shift and subsequent revitalisation, using Breton as a case study. As a result of the opening up of ideological spaces in discourses on what it means to be a Breton speaker in the twenty-first century, the appearance of so-called new' speakers highlights a number of points of contestation. Operating within contexts which are becoming increasingly postvernacular' [Shandler, J.(2004). Postvernacular Yiddish: Language as a performance art. The DramaReview, 48(1), 19-43; Shandler, J.(2006). Adventures in Yiddishland: Postvernacular language and culture. Oakland: University of California Press] in nature, the use of Breton by these speakers can be viewed as more symbolic rather than communicative in many respects. Postvernacular use exists on a continuum of linguistic practice and vernacular use of Breton is still apparent, of course, and often indexed as the only authentic' and legitimate use of Breton. This article examines some alternative linguistic practices within the Breton-speaking community and how new' speakers attempt to find for themselves an ideological niche in this community.
机译:本文以布列塔尼为例,研究了由于语言转换和随后的复兴而产生的一些语言和意识形态张力。由于在二十一世纪中成为布雷顿演讲者意味着什么,打开了意识形态空间的结果,所谓的“新演讲者”的出现突出了许多争论点。在越来越白话后的环境中运作” [Shandler,J.(2004)。白话后的意第绪语:作为表演艺术的语言。 《戏剧评论》,48(1),19-43; Shandler,J.(2006年)。伊迪什兰的历险记:白话后的语言和文化。奥克兰:加州大学出版社]本质上,在许多方面,这些发言者对不列颠人的使用可以被视为更具象征性,而不是交流性。白话语的使用存在于语言实践的连续统一体上,当然,布列塔尼语的白话语用法仍然很明显,并且经常被索引为布列塔尼语的唯一真实和合法使用。本文探讨了在不列塔尼语社区中的一些替代性语言实践,以及新讲者如何尝试在该社区中寻找自己的意识形态利基。

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