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Young-mee Yu Cho
Due to a number of unusual and interesting properties, Korean phonetics and phonology have been generating productive discussion within modern linguistic theories, starting from structuralism, moving to classical generative grammar, and more recently to post-generative frameworks of Autosegmental Theory, Government Phonology, Optimality Theory, and others. In addition, it has been discovered that a description of important issues of phonology cannot be properly made without referring to the interface between phonetics and phonology on the one hand, and phonology and morpho-syntax on the other. Some phonological issues from Standard Korean are still under debate and will likely be of value in helping to elucidate universal phonological properties with regard to phonation contrast, vowel and consonant inventories, consonantal markedness, and the motivation for prosodic organization in the lexicon.
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Linguistics. Please check back later for the full article.
Kra–Dai, also known as Tai–Kadai, Daic, and Kadai, are a family of highly diverse languages found in southern China, northeast India, and Southeast Asia. The number of these languages is estimated to be close to a hundred, with approximately 100 million speakers all over the world. As the name itself suggests, Kra-Dai is made up of two major groups, Kra and Dai. The former refers to a number of lesser-known languages, some of which have only a few hundred fluent speakers or even less. The latter (also known as Tai, or Kam-Tai) is well established, and comprises the best known members of the family: Thai and Lao, the national languages of Thailand and Laos, whose speakers account for over half of Kra-Dai population.
The ultimate genetic affiliation of Kra-Dai remains controversial, although a consensus among Western scholars holds that it belongs under Austronesian. The majority of Kra-Dai languages have no writing systems of their own, particularly Kra. Languages with writing systems include Thai, Lao, Sipsongpanna Dai, and Tai Lue. These use the Indic-based scripts. Others use Chinese character-based scripts, such as the Zhuang and Kam-Sui in southern China and surrounding regions. Romanized scripts were also introduced in the 1950s, by the government for the Zhuang and the Kam-Sui languages. Almost each group within Kra-Dai has a rich oral history tradition.
The languages are typically tonal, isolating, and analytic, lacking in inflectional morphology, with no distinction for number and gender. A significant number of basic vocabulary items are mono-syllabic, but bi-syllabic and multi-syllabic compounds also abound. There are morphological processes in which etymologically related words manifest themselves in groups through tonal, initial, or vowel alternations. Reduplication is a salient word formation mechanism. In syntax, the Kra-Dai languages can be said to have basic SVO word order. They possess a rich system of noun classifiers. Other features include verb serialization without overt marking to indicate grammatical relations. A number of lexical items (mostly verbs) may function as grammatical morphemes in syntactic operations. Temporal and aspectual meanings are expressed through tense-aspect markers typically derived from verbs, while mood and modality are conveyed via a rich array of discourse particles.
During the period from the fall of the Roman empire in the late 5th century to the beginning of the European Renaissance in the 14th century, the development of linguistic thought in Europe was characterized by the enthusiastic study of grammatical works by Classical and Late Antique authors, as well as by the adaptation of these works to suit a Christian framework. The discipline of grammatica, viewed as the cornerstone of the ideal liberal arts education and as a key to the wider realm of textual culture, was understood to encompass both the systematic principles for speaking and writing correctly and the science of interpreting the poets and other writers. The writings of Donatus and Priscian were among the most popular and well-known works of the grammatical curriculum, and were the subject of numerous commentaries throughout the medieval period. Although Latin persisted as the predominant medium of grammatical discourse, there is also evidence from as early as the 8th century for the enthusiastic study of vernacular languages and for the composition of vernacular-medium grammars, including sources pertaining to Anglo-Saxon, Irish, Old Norse, and Welsh. The study of language in the later medieval period is marked by experimentation with the form and layout of grammatical texts, including the composition of textbooks in verse form. This period also saw a renewed interest in the application of philosophical ideas to grammar, inspired in part by the availability of a wider corpus of Greek sources than had previously been unknown to western European scholars, such as Aristotle’s Physics, Metaphysics, Ethics, and De Anime. A further consequence of the renewed interest in the logical and metaphysical works of Aristotle during the later Middle Ages is the composition of so-called ‘speculative grammars’ written by scholars commonly referred to as the ‘Modistae’, in which the grammatical description of Latin formulated by Priscian and Donatus was integrated with the system of scholastic philosophy that was at its height from the beginning of the 13th to the middle of the 14th century.
Traditional Chinese linguistics grew out of two distinct interests in language: the philosophical reflection on things and their names, and the practical concern for literacy education and the correct understanding of classical works. The former is most typically found in the teachings of such pre-Qin masters as Confucius, Mozi, and Gongsun Long, who lived between the 6th and 3rd centuries
The picture just presented, in which Chinese philosophy and philology are combined to form a seemingly autonomous tradition, is complicated, however, by the fact that the Indic linguistic tradition started to influence the Chinese in the 2nd century
Chinese, with its linguistic tradition, had a profound impact in ancient East Asia. Not only did traditional studies of Japanese, Tangut, and other languages show significant Chinese influence, under which not the least achievement was the invention of the earliest writing systems for these languages, but many scholars from Japan and Korea actually took an active part in the study of Chinese as well, so that the Chinese linguistic tradition would itself be incomplete without the materials and findings these non-Chinese scholars have contributed. On the other hand, some of these scholars, most notably Motoori Norinaga and Fujitani Nariakira in Japan, were able to free themselves from the character-centered Chinese routine and develop rather original linguistic theories.
Judith T. Irvine
In the indigenous sociolinguistic systems of West Africa, an important way of expressing—and creating—social hierarchy in interaction is through intermediaries: third parties, through whom messages are relayed. The forms of mediation vary by region, by the scale of the social hierarchy, and by the ways hierarchy is locally understood. In larger-scale systems where hierarchy is elaborate, the interacting parties include a high-status person, a mediator who ranks lower, and a third person or group—perhaps another dignitary, but potentially anyone. In smaller-scale, more egalitarian societies, the (putative) interactants could include an authoritative spirit represented by a mask, the mask’s bearer, a “translator,” and an audience. In all these systems, mediated interactions may also involve distinctive registers or vocalizations. Meanwhile, the interactional structure and its characteristic ways of speaking offer tropes and resources for expressing politeness in everyday talk.
In the traditions connected with precolonial kingdoms and empires, professional praise orators deliver eulogistic performances for their higher-status patrons. This role is understood as transmission—transmitting a message from the past, or from a group, or from another dignitary—more than as creating a composition from whole cloth. The transmitter amplifies and embellishes the message; he or she does not originate it. In addition to their formal public performances, these orators serve as interpreters and intermediaries between their patrons and their patrons’ visitors. Speech to the patron is relayed through the interpreter, even if the original speaker and the patron are in the same room. Social hierarchy is thus expressed as interactional distance.
In the Sahel, these social hierarchies involve a division of labor, including communicative labor, in a complex system of ranked castes and orders. The praise orators, as professional experts in the arts of language and communication, are a separate, low-ranking category (known by the French term griot). Some features of griot performance style, and the contrasting—sometimes even disfluent—verbal conduct of high-ranking aristocrats, carry over into speech registers used by persons of any social category in situations evoking hierarchy (petitioning, for example). In indigenous state systems further south, professional orators are not a separate caste, and chiefs are also supposed to have verbal skills, although still using intermediaries. Special honorific registers, such as the esoteric Akan “palace speech,” are used in the chief’s court. Some politeness forms in everyday Akan usage today echo these practices.
An example of a small-scale society is the Bedik (Senegal-Guinea border), among whom masked dancers serve as the visible and auditory representation of spirit beings. The mask spirits, whose speech and conduct contrasts with their bearers’ ordinary behavior, require “translators” to relay their messages to addressees. This too is mediated communication, involving a multi-party interactional structure as well as distinctive vocalizations.
Linguistic repertoires in the Sahel have long included Arabic, and Islamic learning is another source of high status, coexisting with other traditional sources and sharing some interactional patterns. The European conquest brought European languages to the top of West African linguistic hierarchies, which have remained largely in place since independence.
As might be expected from the difficulty of traversing it, the Sahara Desert has been a fairly effective barrier to direct contact between its two edges; trans-Saharan language contact is limited to the borrowing of non-core vocabulary, minimal from south to north and mostly mediated by education from north to south. Its own inhabitants, however, are necessarily accustomed to travelling desert spaces, and contact between languages within the Sahara has often accordingly had a much greater impact. Several peripheral Arabic varieties of the Sahara retain morphology as well as vocabulary from the languages spoken by their speakers’ ancestors, in particular Berber in the southwest and Beja in the southeast; the same is true of at least one Saharan Hausa variety. The Berber languages of the northern Sahara have in turn been deeply affected by centuries of bilingualism in Arabic, borrowing core vocabulary and some aspects of morphology and syntax. The Northern Songhay languages of the central Sahara have been even more profoundly affected by a history of multilingualism and language shift involving Tuareg, Songhay, Arabic, and other Berber languages, much of which remains to be unraveled. These languages have borrowed so extensively that they retain barely a few hundred core words of Songhay vocabulary; those loans have not only introduced new morphology but in some cases replaced old morphology entirely. In the southeast, the spread of Arabic westward from the Nile Valley has created a spectrum of varieties with varying degrees of local influence; the Saharan ones remain almost entirely undescribed. Much work remains to be done throughout the region, not only on identifying and analyzing contact effects but even simply on describing the languages its inhabitants speak.
Aidan Pine and Mark Turin
The world is home to an extraordinary level of linguistic diversity, with roughly 7,000 languages currently spoken and signed. Yet this diversity is highly unstable and is being rapidly eroded through a series of complex and interrelated processes that result in or lead to language loss. The combination of monolingualism and networks of global trade languages that are increasingly technologized have led to over half of the world’s population speaking one of only 13 languages. Such linguistic homogenization leaves in its wake a linguistic landscape that is increasingly endangered.
A wide range of factors contribute to language loss and attrition. While some—such as natural disasters—are unique to particular language communities and specific geographical regions, many have similar origins and are common across endangered language communities around the globe. The harmful legacy of colonization and the enduring impact of disenfranchising policies relating to Indigenous and minority languages are at the heart of language attrition from New Zealand to Hawai’i, and from Canada to Nepal.
Language loss does not occur in isolation, nor is it inevitable or in any way “natural.” The process also has wide-ranging social and economic repercussions for the language communities in question. Language is so heavily intertwined with cultural knowledge and political identity that speech forms often serve as meaningful indicators of a community’s vitality and social well-being. More than ever before, there are vigorous and collaborative efforts underway to reverse the trend of language loss and to reclaim and revitalize endangered languages. Such approaches vary significantly, from making use of digital technologies in order to engage individual and younger learners to community-oriented language nests and immersion programs. Drawing on diverse techniques and communities, the question of measuring the success of language revitalization programs has driven research forward in the areas of statistical assessments of linguistic diversity, endangerment, and vulnerability. Current efforts are re-evaluating the established triad of documentation-conservation-revitalization in favor of more unified, holistic, and community-led approaches.
Victor A. Friedman
The Balkan languages were the first group of languages whose similarities were explained in modern linguistic terms as a result of language contact rather than as a result of descent from a common ancestor. Nikolai Trubetzkoy coined the term Sprachbund ‘linguistic league’ (as opposed to Sprachfamilie ‘language family’) to describe this relationship. Balkan linguistics, as both a subset of and precursor to contact linguistics, is, at its base, an historical linguistic discipline. It seeks to explain similarities among the relevant languages as the result of diffusion rather than of either transmission or of putative universal, typological properties of human language (which latter assumes parallel developments whose causation is ahistorical, i.e., unconnected with either contact or ancestry). The relevant languages are, with the exception of Turkic, all part of the Indo-European language family, but they belong to five distinct groups that are known to have been separated for a significant length of time (presumably millennia). Moreover, for four out of five Indo-European groups as well as for Turkic, there exists documentation that goes back more than a millennium, and in some cases several millennia. The Balkan languages are thus the oldest example of a well-documented and still living Sprachbund.
The primary questions that Balkan linguistics seeks to answer are these: What are the results of language contact in the Balkan languages, and how did they come about? The Balkan languages are traditionally defined as Albanian, Modern Greek, Balkan Romance (Romanian, Aromanian, and Meglenoromanian), and Balkan Slavic (Bulgarian, Macedonian, and the southernmost dialects of the former Serbo-Croatian). In recent decades, it has been recognized that the relevant dialects of Romani, Judezmo, and Turkish and Gagauz also participate in at least some of the convergent processes that are taken as definitive of the Balkan linguistic league. While the language family is defined by regular sound correspondences, which in turn help define shared morphology and a core lexicon, the Balkan linguistic league is defined principally by shared morphosyntactic developments and a shared lexicon of borrowings often called “cultural.” In the Balkan linguistic league, phonological developments are sometimes shared among different languages at the dialectal level, but there are no such features that characterize the Balkan languages as a group. Just as in the language family not every diagnostic item is represented in every branch, so, too, in the Balkan linguistic league not every feature is equally represented in all languages and dialects.
Among the most characteristic morphosyntactic features are the following: (1) replacement of infinitives by analytic subjunctives, (2) the use of a particle derived from etymological ‘want’ to mark the future, (3) replacement of synthetic gradation of adjectives with analytic constructions, (4) replacement of conditionals by anterior futures, (5) resumptive clitic pronouns for certain direct and indirect objects, (6) various simplifications in the declensional system, (7) postposed definite articles (for Balkan Slavic, Balkan Romance, and Albanian), (8) grammaticalized evidentials (Balkan Slavic, Albanian, Turkic, and to some extent Balkan Romance and Romani). While some of these convergences began in the ancient or medieval periods, the Balkan linguistic league took its definitive modern shape during the centuries of the Ottoman Empire (14th to early 20th centuries).
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Linguistics. Please check back later for the full article.
About 7,000 languages are spoken around the world today. The actual number depends on where the line is drawn between language and dialect—an arbitrary decision because languages are always in flux. But specialists applying a reasonably uniform criterion across the globe count well over two thousand languages in Asia and Africa, while Europe has just shy of three hundred. In between are the Pacific region, with over thirteen hundred languages, and the Americas, with just over 1,000. Many of the world’s languages are spoken by small populations and are thought likely to disappear over the next few decades, as speakers of endangered languages turn to more widely spoken ones.
The languages of the world are grouped into 141 language families, based on their origin, as determined by comparing similarities among languages and deducing how they evolved from earlier ones. While the world’s language families may well go back to a smaller number of original languages, even to a single mother tongue, scholars disagree on how far back current methods permit us to trace the history of languages.
While it is normal for languages to borrow from other languages, occasionally a totally new language is created by mixing elements of two distinct languages to such a degree that we would not want to identify one of the source languages as the mother tongue. This is the situation with Media Lengua, a language of Ecuador formed through contact among speakers of Spanish and speakers of Quechua. In this language, practically all the word stems are from Spanish, while all of the endings are from Quechua. Just a handful of languages have come into being in this way, but a less extreme form of language mixture has resulted in several dozen creoles around the world. Most arose during Europe’s colonial era, when European colonists used their language to communicate with local inhabitants, who in turn blended vocabulary from the European language with grammar largely from their native language. These so-called creole languages became so well established that they were passed on to the next generation, becoming a first language to many people, and continuing in use to this day.
Also among the languages of the world are about three hundred sign languages, used mainly in communicating with the deaf. The structure of sign languages typically has little historical connection to the structure of nearby spoken languages.
Languages have also been constructed expressly, often by a single individual, to meet communication demands. The prime example is Esperanto, designed to serve as a universal language and used as a second language by some two million, according to some estimates. But there are hundreds of others falling under the rubric of constructed international auxiliary languages.