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His recent research funded by the British Academy has been on the anthropology of radio and kidnapping in Colombia. <br /><br />He has been a Leverhulme Early Career Fellow at ISCA and a Fellow of Exeter College, Oxford. Previously, he was a Fellow of Trinity Hall, Cambridge and a British Academy grantee. He has done long-term fieldwork in Greenland and the Faroe Islands, and has published 8 books on Scandinavia and the Arctic, including three monographs short-listed for prizes. He is the sole-author for over 20 Q1-Q2 Scopus-linked articles. His work has been covered in the print media, television and film (BBC, the Guardian, CNN, NBC).<br /><br />He has taught graduate and undergraduate courses on theories and methods within anthropology, linguistic anthropology, doing ethnography and sociolinguistics at Oxford, Cambridge, SOAS, Moscow and the Faroe Islands.<br /><br />His research interests are broad and include: ethnopragmatics, anthropology of radio, philosophy of language, ethnographies of belonging and intercultural communication.<br /><br />Selected Publications<br /><br />Books                    <br /><br />2022: Annals of Solitude: A Year in a Hut in the Arctic. Wipf and Stock<br /><br />2015. Some Ethnolinguistic Notes on Polar Eskimo. Peter Lang<br /><br />2014. The Polar North: Ways of Speaking, Ways of Belonging. Francis Boutle<br /><br />2012: Language, Society and Identity in early Iceland. Publications of the Philological Society. Wiley-Blackwell<br /><br />Selected peer-reviewed journal articles and contributions to edited volumes<br /><br />2021: 'Experiencing speech: insights from indigenous ideologies of language'. International Journal of Language Studies<br /><br />2020: 'Doing things with voices: Colombian 'kidnap radio' and the sound of God. Social Anthropology/Anthropologie sociale<br /><br />2020: ‘Remembering the Dead: Radio, Memory and Linguistic Intimacy in the Faroe Islands’. Journal of Anthropological Research <br /><br />2019: ‘Voices from the Outside: Radio as Cultural Tool in Colombian Kidnappings’. Language & Communication 69: 1-10<br /><br />2019: ‘Language, consciousness and culture: some suggestions to develop further the Moscow school of psycholinguistics’. Language and Culture 47: 113-30<br /><br />2016: A ‘High-Intimacy’ Language in the Atlantic: radio and purism in the Faroe Islands. Journal of Anthropological Research. Volume 72, Number 1<br /><br />2015: “Spoken Language is a Prison”: Ways of Belonging and Speaking in North-West Greenland. Polar Record: 10-26.<br /><br />2013: 'The Need to Belong: Social Connectedness and Spatial Attachment in Polar Eskimo Settlements’. Polar Record: 1-9.<br /><br />2013: 'Phenomenology of speech in a cold place: The Polar Eskimo language as "lived experience". International Journal of Language Studies, Volume 7, Number 1, January 2013: 151-74.<br /><br />2012: Review of Topic and Discourse Structure in West Greenlandic Agreement Constructions by Anna Berge. Journal of Anthropological Research (JAR).<br /><br />2011: 'Ethnolinguistic Identities and Language Revitalisation in a Small Society: the case of the Faroe Islands'. Journal of Northern Studies. Issue 1: 57-74.<br /><br />2011: 'Relative Linguistic Homogeneity in a New Society: the Case of Iceland'. Language in Society 40: 1-18.<br /><br />2011: 'Language Ideology and Standardisation in Iceland'. In Kristiansen & Auer (eds.) Standard Languages and Language Standards in a Changing Europe. Oslo: Novus Forlag: 91-7.<br /><br />2011: Review of Standard Languages and Language Standards: Greek, Past and Present, edited by Georgakopoulou (A.), Silk (M.).The Classical Review. Vol 61: No.1: 5-8.<br /><br />2010: 'Die färoeischen skjaldur: Eine gefährdete mündliche Überlieferung aus dem Nordatlantik'. Tjaldur, Heft 45: 50-66.<br /><br />2010: 'Social Structures and Identity in Early Iceland'. Viking and Medieval Scandinavia 6: 147-59.<br /><br />2010: 'Faroese skjaldur: An Endangered Oral Tradition of the North Atlantic'. World Oral Literature Project: Voices of Vanishing Worlds, Occasional Paper 1. University of Cambridge.<br /><br />2008: 'Aspects of a West Norse legal Identity: the Icelandic Perspective'. Proceedings of the 13th European Forum of Young Legal Historians.<br /><br />2008: 'Spatial References in Icelandic: the Issue of Identity'. Proceedings from LingO 2, The Oxford Postgraduate Linguistics Conference.<br /><span class="u-fw700">Supervisors: </span>Professor Andreas Willi<br /><b>Address: </b>https://www.isca.ox.ac.uk/people/dr-stephen-pax-leonard<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span><a class="ri-more-link js-profile-ri-list-card" data-click-track="profile-user-info-primary-research-interest" data-has-card-for-ri-list="97106426">View All (24)</a></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="97106426" href="https://www.academia.edu/Documents/in/Social_and_Cultural_Anthropology"><div id="js-react-on-rails-context" style="display:none" 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100%; object-fit: cover; } .play-icon { position: absolute; width: 40px; height: 40px; top: calc(50% - 20px); left: calc(50% - 20px); } .video-duration { position: absolute; bottom: 2px; right: 2px; color: #ffffff; background-color: #000000; font-size: 12px; font-weight: 500; line-height: 12px; padding: 2px; }</style><div class="js-work-strip profile--work_container" data-video-id="27978"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" href="https://www.academia.edu/video/jrpPgl"><div class="work-thumbnail video-thumbnail-container"><img class="thumbnail-image" onerror="this.src='//a.academia-assets.com/images/videoicon.svg'" src="https://academia-edu-videos.s3.amazonaws.com/transcoded/jrpPgl/thumbnail.jpg?response-content-disposition=inline%3B%20filename%3D%22thumbnail.jpg%22%3B%20filename%2A%3DUTF-8%27%27thumbnail.jpg&response-content-type=image%2Fjpeg&X-Amz-Algorithm=AWS4-HMAC-SHA256&X-Amz-Credential=ASIATUSBJ6BAGH4U4MTA%2F20241128%2Fus-east-1%2Fs3%2Faws4_request&X-Amz-Date=20241128T195530Z&X-Amz-Expires=16491&X-Amz-Security-Token=IQoJb3JpZ2luX2VjELv%2F%2F%2F%2F%2F%2F%2F%2F%2F%2FwEaCXVzLWVhc3QtMSJHMEUCIQCGSnouVeie4uX4b9HVWTzWK%2FcIzcb4IoQRQRqNSzkJ7gIgDFcVP1xFE%2FcpMPHjroXWKNpCOtqpHa%2Bzba%2FjZaodENwqjQQIZBAAGgwyNTAzMTg4MTEyMDAiDC6xWljflNr9PVZgmyrqA3oDF8HINckShVAQiBTMf9sZVWFoLzpjYdYQaeHUrZtbb%2Fha3lwsssYXk9A2rXFRiARPkuQozCpoWWsFcscMeTkHfN3b2uglL62PDrwYPy1baAdMYCZopr131g3jLPlXExYII9cGsm2tVqMGcvYwDcSV8xXAdLPoYSg5l6RXw6CXKIZrCrrzHSaWQJf5nvJm4f3mi7ghBjd3xblQ6cVcNSiLV%2BWWE7OPtJhIKyyZWCgb92R9NINdS1TrL5s3vNNFJ4EGFWMVpuE4NWlLpDPWWTc99pzSU%2BsDHkz07G67ZbYzzdEWgiJS6qRz48DjprrmRp%2FxX9DwofIsW3mM5ravrg0Dy3%2Bpw2Wle05eoNGdjdeLFV%2FnnBLum4YtxEFE659PNcyhBLGVdycukQhWZEK9e%2FE%2BY20Ztr02ELsii1C4XMqzCep7ZWbkvB%2F4XAChhVXKg1kMs93M%2BmZk93EZBfXVHPD5b8678beVyDw88KxHQE6NIOW2Ry0LkJ52Hd4NcLu7Rbhj09jVt99%2BolM0j2kiu1FegA7UEUiuXQMLW1wEQZE7sZx40BrReMslk3OmpiPT57yMsLnrhD0sxWmUuOvpoj5PDGhAJF2qnV4xwxmDf%2FJ6cC7%2F3esVprxIAC%2FJtLXK2p0%2FvdPKSOl95%2FIwve2iugY6pQEf9aovV2viTf27ZWhXRy5VpcqQmgpe1p5bYPx7D%2FQLMUZVe%2FlhFqmqwSfgyVLUtMbbdh7UQnuQU04VTs%2BfCMunRqGSY%2FFQMVsblKBLbuU3HgB%2BlULcouAwNenzEuCopKqFZQ9WkfYBQPbYeuNJISO%2Bv6bG6WhQ82nPj8wiv%2FcsY8IPxtOpHI84%2Fyl5jsZC3FKTvUSx%2FzPV9X7zZyZCfb3kV7UNEsk%3D&X-Amz-SignedHeaders=host&X-Amz-Signature=fb0eb340d8a5b044a61f3589a24b33f6cdaee4a2fd0b72bdc7e8f1bef7bd75e3" /><img alt="Play" class="play-icon" src="//a.academia-assets.com/images/video-play-icon.svg" /><div class="video-duration">06:30</div></div></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" href="https://www.academia.edu/video/jrpPgl">Annals of Solitude: A Year in a Hut in the Arctic</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This philosophical travelogue is a record of the joys (and frustrations) of disconnecting from ou...</span><a class="js-work-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This philosophical travelogue is a record of the joys (and frustrations) of disconnecting from our complicated, modern existence and living, at a time of climate upheaval, a simple life as close to nature as possible. Eager to know what life might be like if we choose another path, Leonard lived for a year in a cabin in the most remote Arctic settlement he could find and discovered how the paraphernalia of modern living conspires to eliminate our dreams. In the manner of a flat-earther, he went to the High Arctic not just in search of the ice edge, but also to examine the boundaries of our human psyche. No longer ruled by time and blessed by transcendences that flashed him the totality of life, he found harmony with the external world led to an inner dialogue that challenged everything he had known before. Whilst sitting aloof at the top of the world watching humanity having gone astray, he put with the aid of a poetry volume the small and great into perspective.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-video-id="jrpPgl"><a class="js-profile-work-strip-edit-button" href="https://oxford.academia.edu/video/edit/jrpPgl" rel="nofollow" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-video-id="jrpPgl">47 views</span></span></span></div></div></div><div class="profile--tab_heading_container js-section-heading" data-section="Articles" id="Articles"><h3 class="profile--tab_heading_container">Articles by Stephen Pax Leonard</h3></div><div class="js-work-strip profile--work_container" data-work-id="121741458"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/121741458/Harmonious_discourse_markers_Understanding_the_social_justice_ideology_discourse"><img alt="Research paper thumbnail of Harmonious discourse markers: Understanding the social justice ideology discourse" class="work-thumbnail" src="https://attachments.academia-assets.com/116550470/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/121741458/Harmonious_discourse_markers_Understanding_the_social_justice_ideology_discourse">Harmonious discourse markers: Understanding the social justice ideology discourse</a></div><div class="wp-workCard_item"><span>International Journal of Language Studies</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article makes the claim that the social justice ideology that has become hegemonic and insti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article makes the claim that the social justice ideology that has become hegemonic and institutionalised throughout the universities of the Anglosphere is best understood by analysing what I call 'harmonious discourse markers'. Using discourse analysis, a methodology itself embedded in the social justice ideology, it is shown how the connotative value of language is manipulated to index a false compassion and harmony. The ideological code employs antonymous discourse markers such as 'safe/dangerous' and a family of 'values' such as 'diversity, equity and inclusion' to make the discourse seem unimpeachable. Throughout the discourse, it is the esoteric meanings of the ideological tokens that are prioritised over the exoteric meanings. The objective of the discourse is to polarise and demonise the alternative discourse on grounds of moral standards and discompassion. In doing so, its attempt to invert power structures is seen to be a charitable endeavour even if it directly discriminates against the ethnic majority. All ideologies are involved in the weaponization of language. The social justice ideology and its revolution of empathy is no different, but it is cleverly disguised as the discourse is wrapped in terms of compassion and inclusion.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cbe3c45b19959d6acb38965f22ae4987" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":116550470,"asset_id":121741458,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/116550470/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="121741458"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="121741458"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 121741458; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=121741458]").text(description); $(".js-view-count[data-work-id=121741458]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 121741458; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='121741458']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 121741458, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cbe3c45b19959d6acb38965f22ae4987" } } $('.js-work-strip[data-work-id=121741458]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":121741458,"title":"Harmonious discourse markers: Understanding the social justice ideology discourse","translated_title":"","metadata":{"doi":"10.5281/zenodo.12604634","abstract":"This article makes the claim that the social justice ideology that has become hegemonic and institutionalised throughout the universities of the Anglosphere is best understood by analysing what I call 'harmonious discourse markers'. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="104525582"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/104525582/WORDS_TO_THINGS_RELIGIOUS_COSMOLOGIES_IN_THE_CONTEXT_OF_THE_RUSSIAN_ORTHODOX_PHILOSOPHY_OF_LANGUAGE"><img alt="Research paper thumbnail of WORDS TO THINGS: RELIGIOUS COSMOLOGIES IN THE CONTEXT OF THE (RUSSIAN) ORTHODOX PHILOSOPHY OF LANGUAGE" class="work-thumbnail" src="https://attachments.academia-assets.com/104231084/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/104525582/WORDS_TO_THINGS_RELIGIOUS_COSMOLOGIES_IN_THE_CONTEXT_OF_THE_RUSSIAN_ORTHODOX_PHILOSOPHY_OF_LANGUAGE">WORDS TO THINGS: RELIGIOUS COSMOLOGIES IN THE CONTEXT OF THE (RUSSIAN) ORTHODOX PHILOSOPHY OF LANGUAGE</a></div><div class="wp-workCard_item"><span>Journal for the Study of Religions and Ideologies</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Religious cosmologies put forward by Russian philosophers and thinkers at the beginning of the la...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Religious cosmologies put forward by Russian philosophers and thinkers at the beginning of the last century had important things to say about the linguistic construction of personhood and the relations between words and reality. Not shying away from personal phenomenologies which regard words as cosmic self-expression, these philosophers help us rediscover both the sensuality and physicality of language. This article explores how such apparently long forgotten philosophies of language live on to some degree in religious Orthodox practice in Russia today. What is more, it serves to remind us of the connections between language, spirituality and the sacred. By engaging with the spirit of prophecy, thinkers such as Bulgakov (and indeed some contemporary worshippers) show us the significance of what it means to 'feel' language.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="50a02dca719169c4a6caea51983c3112" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":104231084,"asset_id":104525582,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/104231084/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="104525582"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="104525582"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 104525582; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=104525582]").text(description); $(".js-view-count[data-work-id=104525582]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 104525582; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='104525582']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 104525582, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "50a02dca719169c4a6caea51983c3112" } } $('.js-work-strip[data-work-id=104525582]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":104525582,"title":"WORDS TO THINGS: RELIGIOUS COSMOLOGIES IN THE CONTEXT OF THE (RUSSIAN) ORTHODOX PHILOSOPHY OF LANGUAGE","translated_title":"","metadata":{"abstract":"Religious cosmologies put forward by Russian philosophers and thinkers at the beginning of the last century had important things to say about the linguistic construction of personhood and the relations between words and reality. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="103479215"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/103479215/The_Nihilistic_Turn_Dealing_with_Ethnographic_Entanglements"><img alt="Research paper thumbnail of The Nihilistic Turn: Dealing with Ethnographic Entanglements" class="work-thumbnail" src="https://attachments.academia-assets.com/103476129/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/103479215/The_Nihilistic_Turn_Dealing_with_Ethnographic_Entanglements">The Nihilistic Turn: Dealing with Ethnographic Entanglements</a></div><div class="wp-workCard_item"><span>Anthropos</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This essay explores what one might call the ‘nihilistic turn’: the structures of intellectual sel...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This essay explores what one might call the ‘nihilistic turn’: the structures of intellectual self-destruction that seem to have become embedded in social anthropology. Using the author’s long-term fieldwork in Greenland as a backdrop and from the point of view of the ethnographer in the field, it finds that much of the nihilistic navel-gazing that has come to characterise the subject is to be found wanting. The ethnographer is seldom in the superordinate position vis-à-vis his or her interlocutors that so many assume, and if we stopped insisting on framing questions of representation through the post-modernist lens of power differentials we would see that the supposed ‘power’ that a western ethnographer has is often grossly exaggerated. [ethnography; entanglements; nihilism; Greenland]</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b580b75d91c85237196ec8c0c3ab41bb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":103476129,"asset_id":103479215,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/103476129/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="103479215"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="103479215"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 103479215; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=103479215]").text(description); $(".js-view-count[data-work-id=103479215]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 103479215; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='103479215']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 103479215, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b580b75d91c85237196ec8c0c3ab41bb" } } $('.js-work-strip[data-work-id=103479215]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":103479215,"title":"The Nihilistic Turn: Dealing with Ethnographic Entanglements","translated_title":"","metadata":{"volume":"118","abstract":"This essay explores what one might call the ‘nihilistic turn’: the structures of intellectual self-destruction that seem to have become embedded in social anthropology. 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Using the author’s long-term fieldwork in Greenland as a backdrop and from the point of view of the ethnographer in the field, it finds that much of the nihilistic navel-gazing that has come to characterise the subject is to be found wanting. The ethnographer is seldom in the superordinate position vis-à-vis his or her interlocutors that so many assume, and if we stopped insisting on framing questions of representation through the post-modernist lens of power differentials we would see that the supposed ‘power’ that a western ethnographer has is often grossly exaggerated. 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It is a riddle wrapped in mystery inside an enigma; but perhaps there is a key.-Winston Churchill T he Soviet era, rusty trolley-buses claw at the bloated cables suspended above the boulevards: an electric, rasping hum. The sky is dove-grey, full of snow perhaps. I walk for hours down streets that creep into obscurity. Laden-down babushkas with silk scarves tied firmly under chin inch in their senectitude up the snowy, tree-lined pathway to the huddle of expecting golden cupolas. A gaunt, urban landscape on a bleak afternoon. Bulbous onion-domes top the Corinthian columns and Baroque stucco architraves light up the drowsy city towards the end of daylight. Inside, it is dark, but gilt-edged. Puffs of incensed air linger reverently amongst the faded murals whose shades merge in a sfumato. Even if I am not Orthodox, these Russian Orthodox churches and cathedrals are the most holy, sacred places I know. There is a reverence to be found here which I have never witnessed in the West. Unlike the mega-churches of America, Russian Orthodox churches respect solitude. They appeal to the inner-self, the private inner sanctuary of peace, and the nature of that appeal seems rather Russian to me. I find them magical, and am constantly drawn back to them. Vespers at such a place could surely convert any sceptical soul. The appeal is not a religious one per se; it is the metaphysical sensitivity, the mystery and irreducibility of the human spirit that these churches inhere. 172 DON'T JUST POINT THE FINGER AT RUSSIA • 173 Enigmatic, multi-genuflecting ladies with the look of salvation in their faces and cowled in headscarves, light candles and form orderly queues to kiss ancient icons that portray a multitude of saints. They move like chess pieces between relics lit by lamps and candles, kissing the glass and then quickly rubbing away the mark. I am drawn into the blessed silence of the icon. The gaze of memory looks down upon me. Kissing and communicating with multiple images of Christ permits an intimate immediacy with the Saviour not readily obtainable in non-Orthodox worship. Their azure-coloured eyes never meet mine. I feel invisible amongst the funereal expressions. Soft, fervent whispers echo around the vaulted, frescoed naves. Russian, a language of soft sibilants and palatal fricatives, is made for whispering and chanting homophonic Slavonic chants. I stand, letting myself float in the harmonic consonance of the language. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="100102347"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/100102347/Hearing_the_voice_of_God_Towards_a_semiotic_understanding_of_prayer"><img alt="Research paper thumbnail of Hearing the voice of God: Towards a semiotic understanding of prayer" class="work-thumbnail" src="https://attachments.academia-assets.com/101015890/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100102347/Hearing_the_voice_of_God_Towards_a_semiotic_understanding_of_prayer">Hearing the voice of God: Towards a semiotic understanding of prayer</a></div><div class="wp-workCard_item"><span>Anthropological Notebooks (Slovene Anthropological Society)</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article brings together two unrelated ethnographies in which former hostages of the FARC hel...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article brings together two unrelated ethnographies in which former hostages of the FARC held in the Colombian rainforest and traditionalist Russian Orthodox Christians both claim to have heard the voice of God. Through analyzing the subjective assumptions made about intentionality and voice agency by these two sets of listeners, an attempt is made to understand what might be the circumstances that lead one to believe he or she has heard a "divine" voice. For the Catholic Colombian captives who recycled what they took to be prophetic radio voices and for Russian Orthodox Christians who believed God was speaking through the priest when they heard the liturgical language (Church Slavonic), the voice was embodied in an unfamiliar way. It was the combination of this and various synesthetic factors that made the voice appear to them as a manifestation of divine power. The coupling of words with voice had been misaligned leading to a muddling of intentionality and semiotic ambiguity vis-à-vis the voice and mimetic responses to it. Building on ethnographic research with white Christians in America who were on a quest for intuitively non-self-generated thoughts, this research shows that inner voices can be used to invoke linguistic representations of God in the absence of any training. Moreover, these two pieces of fieldwork demonstrate how much there is to learn by examining the subjectivity and dialogicality of voice when external and internal socialities are juxtaposed, and when different semiotic ideologies of voice come into contact.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="48ccd809ce39481e53e659053a447e39" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":101015890,"asset_id":100102347,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/101015890/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="100102347"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100102347"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100102347; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100102347]").text(description); $(".js-view-count[data-work-id=100102347]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100102347; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100102347']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 100102347, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "48ccd809ce39481e53e659053a447e39" } } $('.js-work-strip[data-work-id=100102347]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100102347,"title":"Hearing the voice of God: Towards a semiotic understanding of prayer","translated_title":"","metadata":{"doi":"10.5281/zenodo.7801206 ","abstract":"This article brings together two unrelated ethnographies in which former hostages of the FARC held in the Colombian rainforest and traditionalist Russian Orthodox Christians both claim to have heard the voice of God. Through analyzing the subjective assumptions made about intentionality and voice agency by these two sets of listeners, an attempt is made to understand what might be the circumstances that lead one to believe he or she has heard a \"divine\" voice. For the Catholic Colombian captives who recycled what they took to be prophetic radio voices and for Russian Orthodox Christians who believed God was speaking through the priest when they heard the liturgical language (Church Slavonic), the voice was embodied in an unfamiliar way. It was the combination of this and various synesthetic factors that made the voice appear to them as a manifestation of divine power. The coupling of words with voice had been misaligned leading to a muddling of intentionality and semiotic ambiguity vis-à-vis the voice and mimetic responses to it. Building on ethnographic research with white Christians in America who were on a quest for intuitively non-self-generated thoughts, this research shows that inner voices can be used to invoke linguistic representations of God in the absence of any training. Moreover, these two pieces of fieldwork demonstrate how much there is to learn by examining the subjectivity and dialogicality of voice when external and internal socialities are juxtaposed, and when different semiotic ideologies of voice come into contact.","publication_date":{"day":null,"month":null,"year":2023,"errors":{}},"publication_name":"Anthropological Notebooks (Slovene Anthropological Society)"},"translated_abstract":"This article brings together two unrelated ethnographies in which former hostages of the FARC held in the Colombian rainforest and traditionalist Russian Orthodox Christians both claim to have heard the voice of God. 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A semiotic analysis of British comedy duo sketches" class="work-thumbnail" src="https://attachments.academia-assets.com/86104534/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/79364385/Why_do_we_laugh_A_semiotic_analysis_of_British_comedy_duo_sketches">Why do we laugh? A semiotic analysis of British comedy duo sketches</a></div><div class="wp-workCard_item"><span>Languages and Modalities</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Comedy has long been analysed from a pragmatic perspective with the predictable conclusion that w...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Comedy has long been analysed from a pragmatic perspective with the predictable conclusion that we laugh because one of the four Gricean maxims has been violated. However, the wording of Grice’s maxims is so loose and flexible that more or less any joke would violate one of his maxims and thus the ‘Cooperative Principle’. So, we are still left mediating the meta-pragmatic question of what it is that lies behind verbal incongruity that makes us actually laugh? This article analyses the notion of incongruity from a Peircean semiotic perspective and focuses exclusively on a selection of British comedy duo sketches whose humour is derived overwhelmingly from discursive, lexical and socio-phonetic incongruity. On the basis of classic British comedy due sketches at least, there is some mileage in perceiving incongruity as a semiotic misalignment or ‘indexical shock’ which subverts our basic social expectations by indexing non-presupposed contexts. We laugh because our verbal norms are not only challenged, but are turned upside down and torn apart. Moreover, we laugh because the social identities that the speech acts aim to index non-referentially often clash or conflict immediately with those of his or her interlocutor’s.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="75579efd60b321b0a89ee1efefcab73e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":86104534,"asset_id":79364385,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/86104534/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="79364385"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="79364385"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 79364385; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=79364385]").text(description); $(".js-view-count[data-work-id=79364385]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 79364385; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='79364385']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 79364385, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "75579efd60b321b0a89ee1efefcab73e" } } $('.js-work-strip[data-work-id=79364385]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":79364385,"title":"Why do we laugh? 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On the basis of classic British comedy due sketches at least, there is some mileage in perceiving incongruity as a semiotic misalignment or ‘indexical shock’ which subverts our basic social expectations by indexing non-presupposed contexts. We laugh because our verbal norms are not only challenged, but are turned upside down and torn apart. Moreover, we laugh because the social identities that the speech acts aim to index non-referentially often clash or conflict immediately with those of his or her interlocutor’s.","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Languages and Modalities"},"translated_abstract":"Comedy has long been analysed from a pragmatic perspective with the predictable conclusion that we laugh because one of the four Gricean maxims has been violated. However, the wording of Grice’s maxims is so loose and flexible that more or less any joke would violate one of his maxims and thus the ‘Cooperative Principle’. So, we are still left mediating the meta-pragmatic question of what it is that lies behind verbal incongruity that makes us actually laugh? This article analyses the notion of incongruity from a Peircean semiotic perspective and focuses exclusively on a selection of British comedy duo sketches whose humour is derived overwhelmingly from discursive, lexical and socio-phonetic incongruity. On the basis of classic British comedy due sketches at least, there is some mileage in perceiving incongruity as a semiotic misalignment or ‘indexical shock’ which subverts our basic social expectations by indexing non-presupposed contexts. We laugh because our verbal norms are not only challenged, but are turned upside down and torn apart. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="63421213"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/63421213/SECULARISATION_OF_THE_WORD_THE_SEMIOTIC_IDEOLOGIES_OF_RUSSIAN_ORTHODOX_BLOGGERS"><img alt="Research paper thumbnail of 'SECULARISATION OF THE WORD': THE SEMIOTIC IDEOLOGIES OF RUSSIAN ORTHODOX BLOGGERS" class="work-thumbnail" src="https://attachments.academia-assets.com/75856788/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/63421213/SECULARISATION_OF_THE_WORD_THE_SEMIOTIC_IDEOLOGIES_OF_RUSSIAN_ORTHODOX_BLOGGERS">'SECULARISATION OF THE WORD': THE SEMIOTIC IDEOLOGIES OF RUSSIAN ORTHODOX BLOGGERS</a></div><div class="wp-workCard_item"><span>Journal for the Study of Religions and Ideologies</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What does it mean to lose a 'divine' language? The liturgical language used in the Russian Orthod...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What does it mean to lose a 'divine' language? The liturgical language used in the Russian Orthodox Church (ROC) (Church Slavonic) is perceived to index an authenticity because it is believed to be attuned to the inner, spiritual life of the worshipper. This article analyses the metasemiotic framing used by Russian Orthodox 'traditionalist' bloggers when discussing the status and fate of the 'divine language'. In accordance with the aesthetic consciousness of a traditionalist, the liturgical language has been semiotized for the linguistic code is perceived consciously and subjectively as a sign. Some traditionalists equate liturgical language reform with 'disenchantment' (for them an ingredient of secular modernity), and they discuss this disenchantment as 'a semiotic event'. More generally, this article shows how so-called ideologies of worship mediate semiotic assumptions made about linguistic codes.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="429596c6b5b884bece9ef4123b84fb14" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":75856788,"asset_id":63421213,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/75856788/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="63421213"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="63421213"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 63421213; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=63421213]").text(description); $(".js-view-count[data-work-id=63421213]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 63421213; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='63421213']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 63421213, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "429596c6b5b884bece9ef4123b84fb14" } } $('.js-work-strip[data-work-id=63421213]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":63421213,"title":"'SECULARISATION OF THE WORD': THE SEMIOTIC IDEOLOGIES OF RUSSIAN ORTHODOX BLOGGERS","translated_title":"","metadata":{"abstract":"What does it mean to lose a 'divine' language? The liturgical language used in the Russian Orthodox Church (ROC) (Church Slavonic) is perceived to index an authenticity because it is believed to be attuned to the inner, spiritual life of the worshipper. This article analyses the metasemiotic framing used by Russian Orthodox 'traditionalist' bloggers when discussing the status and fate of the 'divine language'. In accordance with the aesthetic consciousness of a traditionalist, the liturgical language has been semiotized for the linguistic code is perceived consciously and subjectively as a sign. Some traditionalists equate liturgical language reform with 'disenchantment' (for them an ingredient of secular modernity), and they discuss this disenchantment as 'a semiotic event'. More generally, this article shows how so-called ideologies of worship mediate semiotic assumptions made about linguistic codes.","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Journal for the Study of Religions and Ideologies"},"translated_abstract":"What does it mean to lose a 'divine' language? The liturgical language used in the Russian Orthodox Church (ROC) (Church Slavonic) is perceived to index an authenticity because it is believed to be attuned to the inner, spiritual life of the worshipper. This article analyses the metasemiotic framing used by Russian Orthodox 'traditionalist' bloggers when discussing the status and fate of the 'divine language'. In accordance with the aesthetic consciousness of a traditionalist, the liturgical language has been semiotized for the linguistic code is perceived consciously and subjectively as a sign. Some traditionalists equate liturgical language reform with 'disenchantment' (for them an ingredient of secular modernity), and they discuss this disenchantment as 'a semiotic event'. More generally, this article shows how so-called ideologies of worship mediate semiotic assumptions made about linguistic codes.","internal_url":"https://www.academia.edu/63421213/SECULARISATION_OF_THE_WORD_THE_SEMIOTIC_IDEOLOGIES_OF_RUSSIAN_ORTHODOX_BLOGGERS","translated_internal_url":"","created_at":"2021-12-07T01:31:56.747-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":97106426,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":75856788,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/75856788/thumbnails/1.jpg","file_name":"Journal_for_the_study_of_religions_and_ideologies.pdf","download_url":"https://www.academia.edu/attachments/75856788/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"SECULARISATION_OF_THE_WORD_THE_SEMIOTIC.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/75856788/Journal_for_the_study_of_religions_and_ideologies-libre.pdf?1638880398=\u0026response-content-disposition=attachment%3B+filename%3DSECULARISATION_OF_THE_WORD_THE_SEMIOTIC.pdf\u0026Expires=1732822875\u0026Signature=XOtU4mpCJHyl0EWWpusYdFaDbjcKu0uhjVLgFXkwDaVAa74tMv-DQCDMLdJUMzcLffRphmlr0m-~veXwBbTCSG99ttjf8Ih11NYNuVXsMX8pFfC6N49gNrjnrB7Mn5EbgtZGuNR5Ez8eSNZjVXmFvfTLkE0h2Bshkggn9t79MB7fZtiEJ7QYtNhvsg8ZuqV2thky2hPSELoYp2nMs02kHEPQB0mBpCMkRGkwqrIlWPSisFlBIgRNYTPwjJ2Dj47Yaf~5xWg6EwFt85iupmarh3O3vRPFm~55KCUr9sg6sYWdKJMlYQnF1IEX6DMR1zjVQ24q6CcSUpWq49GGyYRZnw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"SECULARISATION_OF_THE_WORD_THE_SEMIOTIC_IDEOLOGIES_OF_RUSSIAN_ORTHODOX_BLOGGERS","translated_slug":"","page_count":18,"language":"en","content_type":"Work","owner":{"id":97106426,"first_name":"Stephen Pax","middle_initials":null,"last_name":"Leonard","page_name":"StephenPaxLeonard","domain_name":"oxford","created_at":"2018-11-11T11:34:43.100-08:00","display_name":"Stephen Pax Leonard","url":"https://oxford.academia.edu/StephenPaxLeonard"},"attachments":[{"id":75856788,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/75856788/thumbnails/1.jpg","file_name":"Journal_for_the_study_of_religions_and_ideologies.pdf","download_url":"https://www.academia.edu/attachments/75856788/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"SECULARISATION_OF_THE_WORD_THE_SEMIOTIC.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/75856788/Journal_for_the_study_of_religions_and_ideologies-libre.pdf?1638880398=\u0026response-content-disposition=attachment%3B+filename%3DSECULARISATION_OF_THE_WORD_THE_SEMIOTIC.pdf\u0026Expires=1732822875\u0026Signature=XOtU4mpCJHyl0EWWpusYdFaDbjcKu0uhjVLgFXkwDaVAa74tMv-DQCDMLdJUMzcLffRphmlr0m-~veXwBbTCSG99ttjf8Ih11NYNuVXsMX8pFfC6N49gNrjnrB7Mn5EbgtZGuNR5Ez8eSNZjVXmFvfTLkE0h2Bshkggn9t79MB7fZtiEJ7QYtNhvsg8ZuqV2thky2hPSELoYp2nMs02kHEPQB0mBpCMkRGkwqrIlWPSisFlBIgRNYTPwjJ2Dj47Yaf~5xWg6EwFt85iupmarh3O3vRPFm~55KCUr9sg6sYWdKJMlYQnF1IEX6DMR1zjVQ24q6CcSUpWq49GGyYRZnw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":98,"name":"Semiotics","url":"https://www.academia.edu/Documents/in/Semiotics"},{"id":389,"name":"Russian Studies","url":"https://www.academia.edu/Documents/in/Russian_Studies"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":954,"name":"Social Anthropology","url":"https://www.academia.edu/Documents/in/Social_Anthropology"},{"id":1302,"name":"Theology","url":"https://www.academia.edu/Documents/in/Theology"},{"id":1371,"name":"Liturgical Studies","url":"https://www.academia.edu/Documents/in/Liturgical_Studies"},{"id":2546,"name":"Liturgy","url":"https://www.academia.edu/Documents/in/Liturgy"},{"id":2718,"name":"Linguistic Anthropology","url":"https://www.academia.edu/Documents/in/Linguistic_Anthropology"},{"id":5539,"name":"Language and Ideology","url":"https://www.academia.edu/Documents/in/Language_and_Ideology"},{"id":5780,"name":"Ideology","url":"https://www.academia.edu/Documents/in/Ideology"},{"id":6123,"name":"Old Church Slavonic","url":"https://www.academia.edu/Documents/in/Old_Church_Slavonic"},{"id":36686,"name":"Orthodox Christianity","url":"https://www.academia.edu/Documents/in/Orthodox_Christianity"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="51079482"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/51079482/Hipponyms_in_Indo_European_using_register_to_disentangle_the_etyma"><img alt="Research paper thumbnail of Hipponyms in Indo-European: using register to disentangle the etyma" class="work-thumbnail" src="https://attachments.academia-assets.com/68933823/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/51079482/Hipponyms_in_Indo_European_using_register_to_disentangle_the_etyma">Hipponyms in Indo-European: using register to disentangle the etyma</a></div><div class="wp-workCard_item"><span>Journal of Language Relationship</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What was the distinction between the *márkos and *h 1 ékwo-etyma for horse in Indo-European? It i...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What was the distinction between the *márkos and *h 1 ékwo-etyma for horse in Indo-European? It is argued that the distinction could be explained by a register based hierarchy that is likely to have existed in the proto-language. There is good evidence for the *h 1 ékwo-reflex being used in Göttersprache like semantic associative networks. The *h 1 ékwo-word is associated with the divine and appears in lexically identical poetic formulae and fixed locutions. On the basis of the multiple terms for horse in a number of the IE daughter languages, it is likely there was more than one term for horse in the IE period. A differentiation on the basis of register may have been a possibility, even at this early stage.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="56eca561594a43ef26b88b86de89cc77" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68933823,"asset_id":51079482,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68933823/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="51079482"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="51079482"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 51079482; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=51079482]").text(description); $(".js-view-count[data-work-id=51079482]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 51079482; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='51079482']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 51079482, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "56eca561594a43ef26b88b86de89cc77" } } $('.js-work-strip[data-work-id=51079482]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":51079482,"title":"Hipponyms in Indo-European: using register to disentangle the etyma","translated_title":"","metadata":{"abstract":"What was the distinction between the *márkos and *h 1 ékwo-etyma for horse in Indo-European? It is argued that the distinction could be explained by a register based hierarchy that is likely to have existed in the proto-language. There is good evidence for the *h 1 ékwo-reflex being used in Göttersprache like semantic associative networks. The *h 1 ékwo-word is associated with the divine and appears in lexically identical poetic formulae and fixed locutions. On the basis of the multiple terms for horse in a number of the IE daughter languages, it is likely there was more than one term for horse in the IE period. A differentiation on the basis of register may have been a possibility, even at this early stage.","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Journal of Language Relationship"},"translated_abstract":"What was the distinction between the *márkos and *h 1 ékwo-etyma for horse in Indo-European? It is argued that the distinction could be explained by a register based hierarchy that is likely to have existed in the proto-language. There is good evidence for the *h 1 ékwo-reflex being used in Göttersprache like semantic associative networks. The *h 1 ékwo-word is associated with the divine and appears in lexically identical poetic formulae and fixed locutions. On the basis of the multiple terms for horse in a number of the IE daughter languages, it is likely there was more than one term for horse in the IE period. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="50373852"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/50373852/The_Word_as_an_Icon_The_embodied_spirituality_of_Church_Slavonic"><img alt="Research paper thumbnail of The Word as an Icon: The embodied spirituality of Church Slavonic" class="work-thumbnail" src="https://attachments.academia-assets.com/68388049/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/50373852/The_Word_as_an_Icon_The_embodied_spirituality_of_Church_Slavonic">The Word as an Icon: The embodied spirituality of Church Slavonic</a></div><div class="wp-workCard_item"><span>Suomen Antropologi: Journal of the Finnish Anthropological Society</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">How do Russian Orthodox Christians frame their understanding of semiotic ideologies of worship? T...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">How do Russian Orthodox Christians frame their understanding of semiotic ideologies of worship? That is to say, how do worshippers interpret liturgical language 'signs' and how do these interpretations colour their views as to which language is 'right' for the Church? There are to be found two semiotic ideologies of worship in Moscow. There are traditionalists for whom the liturgical language is embodied; it becomes the language of God through its vocalisation and enactment. Then, there are those who believe that Church Slavonic is not an indelible part of Russian Orthodox life and that in terms of its semiotic status its relation to the world it represents is an arbitrary one. Those who invoke the former, folk understandings of semiotic praxis perceive the Holy language as an icon or experiential portal that makes the presence of God more presupposable. Conceptions of language and linguistic register vary intra-culturally. Fieldwork showed how different perceptions of form map onto consciousness, raising questions of intentionality as assumptions about who is speaking (God or the priest) are bound up with the form that is used.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1f192bb23197a35be989265023a92043" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68388049,"asset_id":50373852,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68388049/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="50373852"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="50373852"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 50373852; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=50373852]").text(description); $(".js-view-count[data-work-id=50373852]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 50373852; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='50373852']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 50373852, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1f192bb23197a35be989265023a92043" } } $('.js-work-strip[data-work-id=50373852]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":50373852,"title":"The Word as an Icon: The embodied spirituality of Church Slavonic","translated_title":"","metadata":{"doi":"10.30676/jfas.v45i3.98011","issue":"3","volume":"45","abstract":"How do Russian Orthodox Christians frame their understanding of semiotic ideologies of worship? That is to say, how do worshippers interpret liturgical language 'signs' and how do these interpretations colour their views as to which language is 'right' for the Church? There are to be found two semiotic ideologies of worship in Moscow. There are traditionalists for whom the liturgical language is embodied; it becomes the language of God through its vocalisation and enactment. Then, there are those who believe that Church Slavonic is not an indelible part of Russian Orthodox life and that in terms of its semiotic status its relation to the world it represents is an arbitrary one. Those who invoke the former, folk understandings of semiotic praxis perceive the Holy language as an icon or experiential portal that makes the presence of God more presupposable. Conceptions of language and linguistic register vary intra-culturally. Fieldwork showed how different perceptions of form map onto consciousness, raising questions of intentionality as assumptions about who is speaking (God or the priest) are bound up with the form that is used.","page_numbers":"30-48","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Suomen Antropologi: Journal of the Finnish Anthropological Society"},"translated_abstract":"How do Russian Orthodox Christians frame their understanding of semiotic ideologies of worship? That is to say, how do worshippers interpret liturgical language 'signs' and how do these interpretations colour their views as to which language is 'right' for the Church? There are to be found two semiotic ideologies of worship in Moscow. There are traditionalists for whom the liturgical language is embodied; it becomes the language of God through its vocalisation and enactment. Then, there are those who believe that Church Slavonic is not an indelible part of Russian Orthodox life and that in terms of its semiotic status its relation to the world it represents is an arbitrary one. Those who invoke the former, folk understandings of semiotic praxis perceive the Holy language as an icon or experiential portal that makes the presence of God more presupposable. Conceptions of language and linguistic register vary intra-culturally. Fieldwork showed how different perceptions of form map onto consciousness, raising questions of intentionality as assumptions about who is speaking (God or the priest) are bound up with the form that is 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="45147695"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/45147695/A_semiotic_approach_to_language_ideologies_Modelling_the_changing_Icelandic_languagescape"><img alt="Research paper thumbnail of A semiotic approach to language ideologies: Modelling the changing Icelandic languagescape" class="work-thumbnail" src="https://attachments.academia-assets.com/65721677/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45147695/A_semiotic_approach_to_language_ideologies_Modelling_the_changing_Icelandic_languagescape">A semiotic approach to language ideologies: Modelling the changing Icelandic languagescape</a></div><div class="wp-workCard_item"><span>Sign Systems Studies</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Attempts have been made to examine how speakers frame linguistic varieties by employing social se...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Attempts have been made to examine how speakers frame linguistic varieties by employing social semiotic models. Using ethnographic data collected over many years, this article applies such a model to Iceland, once described as the 'e-coli of linguistics'-its size, historical isolation and relative linguistic homoge-neity create conditions akin to a sociolinguistic laboratory. This semiotic model of language ideologies problematizes the prevailing discourse of linguistic purism at a time of sociolinguistic upheaval. The analysis shows how an essentializing scheme at the heart of Icelandic language policy ensured that linguistic "anomalies" such as "dative disease" and "genitive phobia" indexed essential differences. "Impure" language was indicative of un-Icelandicness. Once monolingual (indeed mono-dialectal), the Icelandic speech community is increasingly characterized by innovative linguistic transgressions which thus far have not been instrumentalized by language policy makers. It is shown how a semiotic model can help us analyse the function of language ideologies more generally.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cf658abc2a825bb38e1521938e8fbd4b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65721677,"asset_id":45147695,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65721677/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45147695"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45147695"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45147695; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45147695]").text(description); $(".js-view-count[data-work-id=45147695]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45147695; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45147695']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 45147695, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cf658abc2a825bb38e1521938e8fbd4b" } } $('.js-work-strip[data-work-id=45147695]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45147695,"title":"A semiotic approach to language ideologies: Modelling the changing Icelandic languagescape","translated_title":"","metadata":{"doi":"10.12697/SSS.2020.48.2-4.05","abstract":"Attempts have been made to examine how speakers frame linguistic varieties by employing social semiotic models. Using ethnographic data collected over many years, this article applies such a model to Iceland, once described as the 'e-coli of linguistics'-its size, historical isolation and relative linguistic homoge-neity create conditions akin to a sociolinguistic laboratory. This semiotic model of language ideologies problematizes the prevailing discourse of linguistic purism at a time of sociolinguistic upheaval. The analysis shows how an essentializing scheme at the heart of Icelandic language policy ensured that linguistic \"anomalies\" such as \"dative disease\" and \"genitive phobia\" indexed essential differences. \"Impure\" language was indicative of un-Icelandicness. Once monolingual (indeed mono-dialectal), the Icelandic speech community is increasingly characterized by innovative linguistic transgressions which thus far have not been instrumentalized by language policy makers. It is shown how a semiotic model can help us analyse the function of language ideologies more generally.","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Sign Systems Studies"},"translated_abstract":"Attempts have been made to examine how speakers frame linguistic varieties by employing social semiotic models. Using ethnographic data collected over many years, this article applies such a model to Iceland, once described as the 'e-coli of linguistics'-its size, historical isolation and relative linguistic homoge-neity create conditions akin to a sociolinguistic laboratory. This semiotic model of language ideologies problematizes the prevailing discourse of linguistic purism at a time of sociolinguistic upheaval. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44987214"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44987214/Death_by_Monoculture"><img alt="Research paper thumbnail of Death by Monoculture" class="work-thumbnail" src="https://attachments.academia-assets.com/65528457/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44987214/Death_by_Monoculture">Death by Monoculture</a></div><div class="wp-workCard_item"><span>University of Cambridge</span><span>, 2011</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="56c23fd5dbcfa0d501f07067f054f623" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65528457,"asset_id":44987214,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65528457/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44987214"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44987214"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44987214; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44909286"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44909286/Doing_things_with_voices_Colombian_kidnap_radio_and_the_sound_of_God"><img alt="Research paper thumbnail of Doing things with voices: Colombian 'kidnap radio' and the sound of God" class="work-thumbnail" src="https://attachments.academia-assets.com/65430803/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44909286/Doing_things_with_voices_Colombian_kidnap_radio_and_the_sound_of_God">Doing things with voices: Colombian 'kidnap radio' and the sound of God</a></div><div class="wp-workCard_item"><span>Social Anthropology/Anthropologie sociale</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Some hostages of the FARC held in the Colombian Amazon spoke of how they believed a certain radio...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Some hostages of the FARC held in the Colombian Amazon spoke of how they believed a certain radio voice could result in an action. For over 20 years, every Saturday night a radio programme broadcast messages from the hostages' families and loved ones. A small number of these captives recycled the prophetic radio voice in a dialogic interaction with prayer in their inner speech, and this resulted in what they believed to be the voice of God. By assigning them new identities, the hostages were through a process of performative listening 'doing things' with voices in the Austinian sense. This article takes Austin's work in a new direction by exploring the primary performative function of voice. By analysing localised ideologies of voice through the complex discourse of prisoners' reflexive self-analyses, it adds the dimension of vocality to speech act theory. Research with Colombian hostages shows that inner voice can be used to invoke linguistic representations of God in the absence of any tuition.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2c2705cceb8513baeb7649e16eb688a6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65430803,"asset_id":44909286,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65430803/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44909286"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44909286"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44909286; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44909286]").text(description); $(".js-view-count[data-work-id=44909286]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44909286; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44909286']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44909286, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2c2705cceb8513baeb7649e16eb688a6" } } $('.js-work-strip[data-work-id=44909286]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44909286,"title":"Doing things with voices: Colombian 'kidnap radio' and the sound of God","translated_title":"","metadata":{"doi":"10.1111/1469-8676.12957","abstract":"Some hostages of the FARC held in the Colombian Amazon spoke of how they believed a certain radio voice could result in an action. 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L. 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What is the experiential quality of speec...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What is the relationship between speech and experience? What is the experiential quality of speech? At first glance, these might seem like peculiar questions as speech and experience are inextricably tied together through habitual practices. The apparent inseparability of speech and experience renders such questions problematic for we cannot get beyond or outside of language by means of language alone. This article explores the ideological constitution of language as seen from the perspective of a remote group of Inuit hunters. It urges a more phenomenological approach to speech and experience. It is shown how moments of phenomenological awakening might help us understand better local indigenous ideologies of language and how this could shed light more generally on the relationship between experience and speech.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4b97960830643a413ae3f011f7ae63ee" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65403985,"asset_id":44887459,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65403985/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44887459"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44887459"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44887459; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44887459]").text(description); $(".js-view-count[data-work-id=44887459]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44887459; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44887459']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44887459, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4b97960830643a413ae3f011f7ae63ee" } } $('.js-work-strip[data-work-id=44887459]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44887459,"title":"Experiencing speech: Insights from indigenous ideologies of language","translated_title":"","metadata":{"abstract":"What is the relationship between speech and experience? 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data-work-id="43425793"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43425793/Remembering_the_Dead_The_Re_Construction_of_Faroese_Community_on_the_Radio"><img alt="Research paper thumbnail of Remembering the Dead: The (Re)Construction of Faroese Community on the Radio" class="work-thumbnail" src="https://attachments.academia-assets.com/63728514/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43425793/Remembering_the_Dead_The_Re_Construction_of_Faroese_Community_on_the_Radio">Remembering the Dead: The (Re)Construction of Faroese Community on the Radio</a></div><div class="wp-workCard_item"><span>Journal of Anthropological Research</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article triangulates radio, social relations, and remembrance to explore how the Faroese mem...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article triangulates radio, social relations, and remembrance to explore how the Faroese memorialize their dead and what these practices tell us about how "communities of meaning" are symbolically created in small-scale societies. The Faroese have a remarkable appreciation for local remembrance through obituaries, "death notices," well-attended funerals, and the writing of local histories (bygdarsøgur). The Faroese constantly (re)construct Faroese community on the radio. A Faroese community acts as a repository of symbols-signifiers of belonging which equate to knowledge of lineage. Villagers demarcate the boundaries of these communities symbolically. With radio "death notices" read out twice a day, the radio voice is not just memorializing but is also the token of a nurtured linguistic consciousness. The Faroese have a "felt" attachment for their language, and alongside memorializing practices, the spoken word is an important contributing factor to this "community of meaning." In answering the question "What is a community?" Cohen (1982, 1985) spoke broadly about the notion of belonging and attachment in small-scale island communities. He argued that the community question was best approached by analyzing what he called "communities of meaning," by which he meant looking at the way community plays a symbolic role in generating people's sense of belonging. The purpose of this article is to examine how "communities of meaning" (Cohen 1985:70) are symbolically defined and created through modalities of remembrance. In order to achieve this, the article investigates how the Faroese belong to their communities by examining two connected factors that are particularly salient to the Faroe Islands-namely, social relations and radio. The Faroes share a great deal of cultural similarities and historical links with Cohen's field site-Shetland. It is argued that Faroese radio and the social relations its programs play a symbolic role in conferring order in this remote island community. Whilst much of the recent work in island studies (Baldacchino</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1c47ea9a1d7c866a1ea9a503d0f094ea" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63728514,"asset_id":43425793,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63728514/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43425793"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43425793"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43425793; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43425793]").text(description); $(".js-view-count[data-work-id=43425793]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43425793; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43425793']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43425793, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1c47ea9a1d7c866a1ea9a503d0f094ea" } } $('.js-work-strip[data-work-id=43425793]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43425793,"title":"Remembering the Dead: The (Re)Construction of Faroese Community on the Radio","translated_title":"","metadata":{"doi":"10.1086/708396","abstract":"This article triangulates radio, social relations, and remembrance to explore how the Faroese memorialize their dead and what these practices tell us about how \"communities of meaning\" are symbolically created in small-scale societies. 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With radio \"death notices\" read out twice a day, the radio voice is not just memorializing but is also the token of a nurtured linguistic consciousness. The Faroese have a \"felt\" attachment for their language, and alongside memorializing practices, the spoken word is an important contributing factor to this \"community of meaning.\" In answering the question \"What is a community?\" Cohen (1982, 1985) spoke broadly about the notion of belonging and attachment in small-scale island communities. He argued that the community question was best approached by analyzing what he called \"communities of meaning,\" by which he meant looking at the way community plays a symbolic role in generating people's sense of belonging. The purpose of this article is to examine how \"communities of meaning\" (Cohen 1985:70) are symbolically defined and created through modalities of remembrance. In order to achieve this, the article investigates how the Faroese belong to their communities by examining two connected factors that are particularly salient to the Faroe Islands-namely, social relations and radio. The Faroes share a great deal of cultural similarities and historical links with Cohen's field site-Shetland. It is argued that Faroese radio and the social relations its programs play a symbolic role in conferring order in this remote island community. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41584450"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41584450/Language_consciousness_and_culture_some_suggestions_to_develop_further_the_Moscow_school_of_psycholinguistics"><img alt="Research paper thumbnail of Language, consciousness and culture: some suggestions to develop further the Moscow school of psycholinguistics" class="work-thumbnail" src="https://attachments.academia-assets.com/61741121/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41584450/Language_consciousness_and_culture_some_suggestions_to_develop_further_the_Moscow_school_of_psycholinguistics">Language, consciousness and culture: some suggestions to develop further the Moscow school of psycholinguistics</a></div><div class="wp-workCard_item"><span>Language and Culture</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Moscow school of psycholinguistics offers an applied, Neo-Humboldtian and Vygotskyian approac...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Moscow school of psycholinguistics offers an applied, Neo-Humboldtian and Vygotskyian approach to the problem of how language consolidates the cognitive and cultural experience of a community. Traditionally, the Moscow school has perceived the problem of intercultural communication to lie in the systemic and symbolic association of words which are inherent in the local culture. Over the last few decades, Russian psycholinguists have tried to tease apart what they understand to be the cultural specificity of language consciousness by analysing cross-linguistic data from free association experiments. With the ongoing trend of globalisation, cultural fluidity and the beckoning opportunities that Big Data analytics will surely provide, it is perhaps time to pause to reconsider future avenues of research within the exciting research paradigm of cultural semantics. This article makes a few tentative suggestions as to how the Moscow school could refashion the renewed interest in cultural lexical associations and its related findings on pragmatically conditioned meanings.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2ce3fbcf45d719540065deac7a14b62d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61741121,"asset_id":41584450,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61741121/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41584450"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41584450"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41584450; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41584450]").text(description); $(".js-view-count[data-work-id=41584450]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41584450; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41584450']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41584450, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2ce3fbcf45d719540065deac7a14b62d" } } $('.js-work-strip[data-work-id=41584450]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41584450,"title":"Language, consciousness and culture: some suggestions to develop further the Moscow school of psycholinguistics","translated_title":"","metadata":{"doi":"10.17223/19996195/47/7","abstract":"The Moscow school of psycholinguistics offers an applied, Neo-Humboldtian and Vygotskyian approach to the problem of how language consolidates the cognitive and cultural experience of a community. 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This article makes a few tentative suggestions as to how the Moscow school could refashion the renewed interest in cultural lexical associations and its related findings on pragmatically conditioned meanings.","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Language and Culture"},"translated_abstract":"The Moscow school of psycholinguistics offers an applied, Neo-Humboldtian and Vygotskyian approach to the problem of how language consolidates the cognitive and cultural experience of a community. Traditionally, the Moscow school has perceived the problem of intercultural communication to lie in the systemic and symbolic association of words which are inherent in the local culture. Over the last few decades, Russian psycholinguists have tried to tease apart what they understand to be the cultural specificity of language consciousness by analysing cross-linguistic data from free association experiments. With the ongoing trend of globalisation, cultural fluidity and the beckoning opportunities that Big Data analytics will surely provide, it is perhaps time to pause to reconsider future avenues of research within the exciting research paradigm of cultural semantics. 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class="wp-workCard_item"><span>Language & Communication</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What was the impact of one-way radio messages aimed at hostages kidnapped by the FARC and held ca...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What was the impact of one-way radio messages aimed at hostages kidnapped by the FARC and held captive in the Colombian jungle? Messages were read out on air every Saturday night (reception in the Colombian jungle is best between 01:00am and 04:00am) for 22 years. Here, radio animated emotional registers of lived experience as one-way radio messages intensified novel forms of imagination for both speaker, hearer and the ‘community’ of other hearers, in this case thousands of hostages dotted around the jungle. This article examines the linguistic instrumentality of the radio voice. The research is based on interviews with all parties (released hostages, defected guerrillas and relatives of hostages). By analysing the Voces del Secuestro messages, it is shown how a phenomenological listening of the radio voice gave hope in times of anguish.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6fab102b77161d2cb20f941c1f2fd8f4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59849905,"asset_id":39681924,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59849905/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39681924"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39681924"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39681924; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39681924]").text(description); $(".js-view-count[data-work-id=39681924]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39681924; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39681924']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39681924, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6fab102b77161d2cb20f941c1f2fd8f4" } } $('.js-work-strip[data-work-id=39681924]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39681924,"title":"Voices from the outside: The instrumentality of radio messages in Colombian kidnappings","translated_title":"","metadata":{"doi":"10.1016/j.langcom.2019.04.005","abstract":"What was the impact of one-way radio messages aimed at hostages kidnapped by the FARC and held captive in the Colombian jungle? 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Messages were read out on air every Saturday night (reception in the Colombian jungle is best between 01:00am and 04:00am) for 22 years. Here, radio animated emotional registers of lived experience as one-way radio messages intensified novel forms of imagination for both speaker, hearer and the ‘community’ of other hearers, in this case thousands of hostages dotted around the jungle. This article examines the linguistic instrumentality of the radio voice. The research is based on interviews with all parties (released hostages, defected guerrillas and relatives of hostages). 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="Videos" id="videos"><style type="text/css">/*thumbnail*/ .video-thumbnail-container { position: relative; height: 88px !important; box-sizing: content-box; } .thumbnail-image { height: 100%; width: 100%; object-fit: cover; } .play-icon { position: absolute; width: 40px; height: 40px; top: calc(50% - 20px); left: calc(50% - 20px); } .video-duration { position: absolute; bottom: 2px; right: 2px; color: #ffffff; background-color: #000000; font-size: 12px; font-weight: 500; line-height: 12px; padding: 2px; }</style><div class="js-work-strip profile--work_container" data-video-id="27978"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" href="https://www.academia.edu/video/jrpPgl"><div class="work-thumbnail video-thumbnail-container"><img class="thumbnail-image" onerror="this.src='//a.academia-assets.com/images/videoicon.svg'" src="https://academia-edu-videos.s3.amazonaws.com/transcoded/jrpPgl/thumbnail.jpg?response-content-disposition=inline%3B%20filename%3D%22thumbnail.jpg%22%3B%20filename%2A%3DUTF-8%27%27thumbnail.jpg&response-content-type=image%2Fjpeg&X-Amz-Algorithm=AWS4-HMAC-SHA256&X-Amz-Credential=ASIATUSBJ6BAGH4U4MTA%2F20241128%2Fus-east-1%2Fs3%2Faws4_request&X-Amz-Date=20241128T195530Z&X-Amz-Expires=16491&X-Amz-Security-Token=IQoJb3JpZ2luX2VjELv%2F%2F%2F%2F%2F%2F%2F%2F%2F%2FwEaCXVzLWVhc3QtMSJHMEUCIQCGSnouVeie4uX4b9HVWTzWK%2FcIzcb4IoQRQRqNSzkJ7gIgDFcVP1xFE%2FcpMPHjroXWKNpCOtqpHa%2Bzba%2FjZaodENwqjQQIZBAAGgwyNTAzMTg4MTEyMDAiDC6xWljflNr9PVZgmyrqA3oDF8HINckShVAQiBTMf9sZVWFoLzpjYdYQaeHUrZtbb%2Fha3lwsssYXk9A2rXFRiARPkuQozCpoWWsFcscMeTkHfN3b2uglL62PDrwYPy1baAdMYCZopr131g3jLPlXExYII9cGsm2tVqMGcvYwDcSV8xXAdLPoYSg5l6RXw6CXKIZrCrrzHSaWQJf5nvJm4f3mi7ghBjd3xblQ6cVcNSiLV%2BWWE7OPtJhIKyyZWCgb92R9NINdS1TrL5s3vNNFJ4EGFWMVpuE4NWlLpDPWWTc99pzSU%2BsDHkz07G67ZbYzzdEWgiJS6qRz48DjprrmRp%2FxX9DwofIsW3mM5ravrg0Dy3%2Bpw2Wle05eoNGdjdeLFV%2FnnBLum4YtxEFE659PNcyhBLGVdycukQhWZEK9e%2FE%2BY20Ztr02ELsii1C4XMqzCep7ZWbkvB%2F4XAChhVXKg1kMs93M%2BmZk93EZBfXVHPD5b8678beVyDw88KxHQE6NIOW2Ry0LkJ52Hd4NcLu7Rbhj09jVt99%2BolM0j2kiu1FegA7UEUiuXQMLW1wEQZE7sZx40BrReMslk3OmpiPT57yMsLnrhD0sxWmUuOvpoj5PDGhAJF2qnV4xwxmDf%2FJ6cC7%2F3esVprxIAC%2FJtLXK2p0%2FvdPKSOl95%2FIwve2iugY6pQEf9aovV2viTf27ZWhXRy5VpcqQmgpe1p5bYPx7D%2FQLMUZVe%2FlhFqmqwSfgyVLUtMbbdh7UQnuQU04VTs%2BfCMunRqGSY%2FFQMVsblKBLbuU3HgB%2BlULcouAwNenzEuCopKqFZQ9WkfYBQPbYeuNJISO%2Bv6bG6WhQ82nPj8wiv%2FcsY8IPxtOpHI84%2Fyl5jsZC3FKTvUSx%2FzPV9X7zZyZCfb3kV7UNEsk%3D&X-Amz-SignedHeaders=host&X-Amz-Signature=fb0eb340d8a5b044a61f3589a24b33f6cdaee4a2fd0b72bdc7e8f1bef7bd75e3" /><img alt="Play" class="play-icon" src="//a.academia-assets.com/images/video-play-icon.svg" /><div class="video-duration">06:30</div></div></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" href="https://www.academia.edu/video/jrpPgl">Annals of Solitude: A Year in a Hut in the Arctic</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This philosophical travelogue is a record of the joys (and frustrations) of disconnecting from ou...</span><a class="js-work-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This philosophical travelogue is a record of the joys (and frustrations) of disconnecting from our complicated, modern existence and living, at a time of climate upheaval, a simple life as close to nature as possible. Eager to know what life might be like if we choose another path, Leonard lived for a year in a cabin in the most remote Arctic settlement he could find and discovered how the paraphernalia of modern living conspires to eliminate our dreams. In the manner of a flat-earther, he went to the High Arctic not just in search of the ice edge, but also to examine the boundaries of our human psyche. No longer ruled by time and blessed by transcendences that flashed him the totality of life, he found harmony with the external world led to an inner dialogue that challenged everything he had known before. Whilst sitting aloof at the top of the world watching humanity having gone astray, he put with the aid of a poetry volume the small and great into perspective.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-video-id="jrpPgl"><a class="js-profile-work-strip-edit-button" href="https://oxford.academia.edu/video/edit/jrpPgl" rel="nofollow" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-video-id="jrpPgl">47 views</span></span></span></div></div></div></div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="8704628" id="articles"><div class="js-work-strip profile--work_container" data-work-id="121741458"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/121741458/Harmonious_discourse_markers_Understanding_the_social_justice_ideology_discourse"><img alt="Research paper thumbnail of Harmonious discourse markers: Understanding the social justice ideology discourse" class="work-thumbnail" src="https://attachments.academia-assets.com/116550470/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/121741458/Harmonious_discourse_markers_Understanding_the_social_justice_ideology_discourse">Harmonious discourse markers: Understanding the social justice ideology discourse</a></div><div class="wp-workCard_item"><span>International Journal of Language Studies</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article makes the claim that the social justice ideology that has become hegemonic and insti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article makes the claim that the social justice ideology that has become hegemonic and institutionalised throughout the universities of the Anglosphere is best understood by analysing what I call 'harmonious discourse markers'. Using discourse analysis, a methodology itself embedded in the social justice ideology, it is shown how the connotative value of language is manipulated to index a false compassion and harmony. The ideological code employs antonymous discourse markers such as 'safe/dangerous' and a family of 'values' such as 'diversity, equity and inclusion' to make the discourse seem unimpeachable. Throughout the discourse, it is the esoteric meanings of the ideological tokens that are prioritised over the exoteric meanings. The objective of the discourse is to polarise and demonise the alternative discourse on grounds of moral standards and discompassion. In doing so, its attempt to invert power structures is seen to be a charitable endeavour even if it directly discriminates against the ethnic majority. All ideologies are involved in the weaponization of language. The social justice ideology and its revolution of empathy is no different, but it is cleverly disguised as the discourse is wrapped in terms of compassion and inclusion.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cbe3c45b19959d6acb38965f22ae4987" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":116550470,"asset_id":121741458,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/116550470/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="121741458"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="121741458"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 121741458; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=121741458]").text(description); $(".js-view-count[data-work-id=121741458]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 121741458; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='121741458']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 121741458, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cbe3c45b19959d6acb38965f22ae4987" } } $('.js-work-strip[data-work-id=121741458]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":121741458,"title":"Harmonious discourse markers: Understanding the social justice ideology discourse","translated_title":"","metadata":{"doi":"10.5281/zenodo.12604634","abstract":"This article makes the claim that the social justice ideology that has become hegemonic and institutionalised throughout the universities of the Anglosphere is best understood by analysing what I call 'harmonious discourse markers'. Using discourse analysis, a methodology itself embedded in the social justice ideology, it is shown how the connotative value of language is manipulated to index a false compassion and harmony. The ideological code employs antonymous discourse markers such as 'safe/dangerous' and a family of 'values' such as 'diversity, equity and inclusion' to make the discourse seem unimpeachable. Throughout the discourse, it is the esoteric meanings of the ideological tokens that are prioritised over the exoteric meanings. The objective of the discourse is to polarise and demonise the alternative discourse on grounds of moral standards and discompassion. In doing so, its attempt to invert power structures is seen to be a charitable endeavour even if it directly discriminates against the ethnic majority. All ideologies are involved in the weaponization of language. The social justice ideology and its revolution of empathy is no different, but it is cleverly disguised as the discourse is wrapped in terms of compassion and inclusion.","ai_title_tag":"Analyzing Harmonious Discourse Markers in Social Justice Ideology","publication_date":{"day":null,"month":null,"year":2024,"errors":{}},"publication_name":"International Journal of Language Studies"},"translated_abstract":"This article makes the claim that the social justice ideology that has become hegemonic and institutionalised throughout the universities of the Anglosphere is best understood by analysing what I call 'harmonious discourse markers'. Using discourse analysis, a methodology itself embedded in the social justice ideology, it is shown how the connotative value of language is manipulated to index a false compassion and harmony. The ideological code employs antonymous discourse markers such as 'safe/dangerous' and a family of 'values' such as 'diversity, equity and inclusion' to make the discourse seem unimpeachable. Throughout the discourse, it is the esoteric meanings of the ideological tokens that are prioritised over the exoteric meanings. The objective of the discourse is to polarise and demonise the alternative discourse on grounds of moral standards and discompassion. In doing so, its attempt to invert power structures is seen to be a charitable endeavour even if it directly discriminates against the ethnic majority. All ideologies are involved in the weaponization of language. The social justice ideology and its revolution of empathy is no different, but it is cleverly disguised as the discourse is wrapped in terms of compassion and inclusion.","internal_url":"https://www.academia.edu/121741458/Harmonious_discourse_markers_Understanding_the_social_justice_ideology_discourse","translated_internal_url":"","created_at":"2024-07-03T03:20:04.357-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":97106426,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":116550470,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/116550470/thumbnails/1.jpg","file_name":"IJLS_2024_Harmonious_Discourse_Markers.pdf","download_url":"https://www.academia.edu/attachments/116550470/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Harmonious_discourse_markers_Understandi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/116550470/IJLS_2024_Harmonious_Discourse_Markers-libre.pdf?1720004711=\u0026response-content-disposition=attachment%3B+filename%3DHarmonious_discourse_markers_Understandi.pdf\u0026Expires=1732822875\u0026Signature=IVDa-u0tpkdOZN2lMNAMqagNP75Dbg07vB9LQHqARyeVoFkAjgBRWHBgfdpkIHjq9gnRZts~tl9D4nkfemjNM4NkuBra6QS-9mjKlJ7Ldck0j47r3i79dWMSbZBgEO7vPs0Dj9AbzwNl9BtVfxfpxy0wxkCHoYopC0jzxxMrZdVIhtA2cH0CvWlZbHkdrwYwaLXgvlK2KJ~cQzbVx5lyn9sHPnB2mDXEw6T6Faybat5qsmrSMNptHN00q8ZXlSv4OzieKl3vDyD7j4Q-H4~m3~qq7p2my6WZ8sJtmYs83cWhJtbkiGu5yBiE2F~F3nHeosZT6PsgeF3r10Tpon1kwA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Harmonious_discourse_markers_Understanding_the_social_justice_ideology_discourse","translated_slug":"","page_count":24,"language":"en","content_type":"Work","owner":{"id":97106426,"first_name":"Stephen Pax","middle_initials":null,"last_name":"Leonard","page_name":"StephenPaxLeonard","domain_name":"oxford","created_at":"2018-11-11T11:34:43.100-08:00","display_name":"Stephen Pax Leonard","url":"https://oxford.academia.edu/StephenPaxLeonard"},"attachments":[{"id":116550470,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/116550470/thumbnails/1.jpg","file_name":"IJLS_2024_Harmonious_Discourse_Markers.pdf","download_url":"https://www.academia.edu/attachments/116550470/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Harmonious_discourse_markers_Understandi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/116550470/IJLS_2024_Harmonious_Discourse_Markers-libre.pdf?1720004711=\u0026response-content-disposition=attachment%3B+filename%3DHarmonious_discourse_markers_Understandi.pdf\u0026Expires=1732822875\u0026Signature=IVDa-u0tpkdOZN2lMNAMqagNP75Dbg07vB9LQHqARyeVoFkAjgBRWHBgfdpkIHjq9gnRZts~tl9D4nkfemjNM4NkuBra6QS-9mjKlJ7Ldck0j47r3i79dWMSbZBgEO7vPs0Dj9AbzwNl9BtVfxfpxy0wxkCHoYopC0jzxxMrZdVIhtA2cH0CvWlZbHkdrwYwaLXgvlK2KJ~cQzbVx5lyn9sHPnB2mDXEw6T6Faybat5qsmrSMNptHN00q8ZXlSv4OzieKl3vDyD7j4Q-H4~m3~qq7p2my6WZ8sJtmYs83cWhJtbkiGu5yBiE2F~F3nHeosZT6PsgeF3r10Tpon1kwA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":94,"name":"Discourse Analysis","url":"https://www.academia.edu/Documents/in/Discourse_Analysis"},{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":201,"name":"Political Sociology","url":"https://www.academia.edu/Documents/in/Political_Sociology"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":1200,"name":"Languages and Linguistics","url":"https://www.academia.edu/Documents/in/Languages_and_Linguistics"},{"id":2349,"name":"Semantics","url":"https://www.academia.edu/Documents/in/Semantics"},{"id":2524,"name":"Sociolinguistics","url":"https://www.academia.edu/Documents/in/Sociolinguistics"},{"id":2718,"name":"Linguistic Anthropology","url":"https://www.academia.edu/Documents/in/Linguistic_Anthropology"},{"id":5780,"name":"Ideology","url":"https://www.academia.edu/Documents/in/Ideology"},{"id":5792,"name":"Social Justice","url":"https://www.academia.edu/Documents/in/Social_Justice"},{"id":10633,"name":"Critical Discourse Analysis","url":"https://www.academia.edu/Documents/in/Critical_Discourse_Analysis"},{"id":13283,"name":"Social Justice in Education","url":"https://www.academia.edu/Documents/in/Social_Justice_in_Education"},{"id":18640,"name":"Ideology and Discourse Analysis","url":"https://www.academia.edu/Documents/in/Ideology_and_Discourse_Analysis"},{"id":182179,"name":"Critical Discourse Analysis (CDA)","url":"https://www.academia.edu/Documents/in/Critical_Discourse_Analysis_CDA_"},{"id":987607,"name":"Discourse Analysis (DA)","url":"https://www.academia.edu/Documents/in/Discourse_Analysis_DA_"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="104525582"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/104525582/WORDS_TO_THINGS_RELIGIOUS_COSMOLOGIES_IN_THE_CONTEXT_OF_THE_RUSSIAN_ORTHODOX_PHILOSOPHY_OF_LANGUAGE"><img alt="Research paper thumbnail of WORDS TO THINGS: RELIGIOUS COSMOLOGIES IN THE CONTEXT OF THE (RUSSIAN) ORTHODOX PHILOSOPHY OF LANGUAGE" class="work-thumbnail" src="https://attachments.academia-assets.com/104231084/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/104525582/WORDS_TO_THINGS_RELIGIOUS_COSMOLOGIES_IN_THE_CONTEXT_OF_THE_RUSSIAN_ORTHODOX_PHILOSOPHY_OF_LANGUAGE">WORDS TO THINGS: RELIGIOUS COSMOLOGIES IN THE CONTEXT OF THE (RUSSIAN) ORTHODOX PHILOSOPHY OF LANGUAGE</a></div><div class="wp-workCard_item"><span>Journal for the Study of Religions and Ideologies</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Religious cosmologies put forward by Russian philosophers and thinkers at the beginning of the la...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Religious cosmologies put forward by Russian philosophers and thinkers at the beginning of the last century had important things to say about the linguistic construction of personhood and the relations between words and reality. Not shying away from personal phenomenologies which regard words as cosmic self-expression, these philosophers help us rediscover both the sensuality and physicality of language. This article explores how such apparently long forgotten philosophies of language live on to some degree in religious Orthodox practice in Russia today. What is more, it serves to remind us of the connections between language, spirituality and the sacred. By engaging with the spirit of prophecy, thinkers such as Bulgakov (and indeed some contemporary worshippers) show us the significance of what it means to 'feel' language.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="50a02dca719169c4a6caea51983c3112" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":104231084,"asset_id":104525582,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/104231084/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="104525582"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="104525582"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 104525582; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=104525582]").text(description); $(".js-view-count[data-work-id=104525582]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 104525582; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='104525582']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 104525582, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "50a02dca719169c4a6caea51983c3112" } } $('.js-work-strip[data-work-id=104525582]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":104525582,"title":"WORDS TO THINGS: RELIGIOUS COSMOLOGIES IN THE CONTEXT OF THE (RUSSIAN) ORTHODOX PHILOSOPHY OF LANGUAGE","translated_title":"","metadata":{"abstract":"Religious cosmologies put forward by Russian philosophers and thinkers at the beginning of the last century had important things to say about the linguistic construction of personhood and the relations between words and reality. 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By engaging with the spirit of prophecy, thinkers such as Bulgakov (and indeed some contemporary worshippers) show us the significance of what it means to 'feel' language.","publication_date":{"day":null,"month":null,"year":2023,"errors":{}},"publication_name":"Journal for the Study of Religions and Ideologies"},"translated_abstract":"Religious cosmologies put forward by Russian philosophers and thinkers at the beginning of the last century had important things to say about the linguistic construction of personhood and the relations between words and reality. Not shying away from personal phenomenologies which regard words as cosmic self-expression, these philosophers help us rediscover both the sensuality and physicality of language. This article explores how such apparently long forgotten philosophies of language live on to some degree in religious Orthodox practice in Russia today. What is more, it serves to remind us of the connections between language, spirituality and the sacred. By engaging with the spirit of prophecy, thinkers such as Bulgakov (and indeed some contemporary worshippers) show us the significance of what it means to 'feel' language.","internal_url":"https://www.academia.edu/104525582/WORDS_TO_THINGS_RELIGIOUS_COSMOLOGIES_IN_THE_CONTEXT_OF_THE_RUSSIAN_ORTHODOX_PHILOSOPHY_OF_LANGUAGE","translated_internal_url":"","created_at":"2023-07-13T02:18:58.583-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":97106426,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":104231084,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/104231084/thumbnails/1.jpg","file_name":"65_stephen_pax.pdf","download_url":"https://www.academia.edu/attachments/104231084/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"WORDS_TO_THINGS_RELIGIOUS_COSMOLOGIES_IN.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/104231084/65_stephen_pax-libre.pdf?1689245111=\u0026response-content-disposition=attachment%3B+filename%3DWORDS_TO_THINGS_RELIGIOUS_COSMOLOGIES_IN.pdf\u0026Expires=1732822875\u0026Signature=Gps2GtIZrf5trbafqyCdfNRH1drOhWguMoT77BeoeupOYY-Kh4okgljqtqGv1G1QIlFWZrbwienMtTws3zh941sO0Ediw8Zi9clkih2wpZkg3wPzq8O3Dr5WfmEwYInHXh5l0ujk6j3SwQhWksDvtJnmgjDKyUsWPOhDwcib3LoFVEjAT42b94zFl-vfOIvvEkurjhJfFcNV5Vw7kNKqA1jTJYYWyDYYVMPm8WkPHyB-~ZpiWSDbtNsWKayJqUElube4aHT18jFF1ZyccbssSqQE0Idmv0JnzBCmUtnmkvJ90bSsfjnOe5BNXmraWs91TPaeHLcpLHzarATv3EA1wg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"WORDS_TO_THINGS_RELIGIOUS_COSMOLOGIES_IN_THE_CONTEXT_OF_THE_RUSSIAN_ORTHODOX_PHILOSOPHY_OF_LANGUAGE","translated_slug":"","page_count":14,"language":"en","content_type":"Work","owner":{"id":97106426,"first_name":"Stephen Pax","middle_initials":null,"last_name":"Leonard","page_name":"StephenPaxLeonard","domain_name":"oxford","created_at":"2018-11-11T11:34:43.100-08:00","display_name":"Stephen Pax Leonard","url":"https://oxford.academia.edu/StephenPaxLeonard"},"attachments":[{"id":104231084,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/104231084/thumbnails/1.jpg","file_name":"65_stephen_pax.pdf","download_url":"https://www.academia.edu/attachments/104231084/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"WORDS_TO_THINGS_RELIGIOUS_COSMOLOGIES_IN.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/104231084/65_stephen_pax-libre.pdf?1689245111=\u0026response-content-disposition=attachment%3B+filename%3DWORDS_TO_THINGS_RELIGIOUS_COSMOLOGIES_IN.pdf\u0026Expires=1732822875\u0026Signature=Gps2GtIZrf5trbafqyCdfNRH1drOhWguMoT77BeoeupOYY-Kh4okgljqtqGv1G1QIlFWZrbwienMtTws3zh941sO0Ediw8Zi9clkih2wpZkg3wPzq8O3Dr5WfmEwYInHXh5l0ujk6j3SwQhWksDvtJnmgjDKyUsWPOhDwcib3LoFVEjAT42b94zFl-vfOIvvEkurjhJfFcNV5Vw7kNKqA1jTJYYWyDYYVMPm8WkPHyB-~ZpiWSDbtNsWKayJqUElube4aHT18jFF1ZyccbssSqQE0Idmv0JnzBCmUtnmkvJ90bSsfjnOe5BNXmraWs91TPaeHLcpLHzarATv3EA1wg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":389,"name":"Russian Studies","url":"https://www.academia.edu/Documents/in/Russian_Studies"},{"id":776,"name":"Anthropological Linguistics","url":"https://www.academia.edu/Documents/in/Anthropological_Linguistics"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":807,"name":"Philosophy Of Language","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Language"},{"id":1200,"name":"Languages and Linguistics","url":"https://www.academia.edu/Documents/in/Languages_and_Linguistics"},{"id":1302,"name":"Theology","url":"https://www.academia.edu/Documents/in/Theology"},{"id":2718,"name":"Linguistic Anthropology","url":"https://www.academia.edu/Documents/in/Linguistic_Anthropology"},{"id":3499,"name":"Social and Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Social_and_Cultural_Anthropology"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":5539,"name":"Language and Ideology","url":"https://www.academia.edu/Documents/in/Language_and_Ideology"},{"id":5780,"name":"Ideology","url":"https://www.academia.edu/Documents/in/Ideology"},{"id":6123,"name":"Old Church Slavonic","url":"https://www.academia.edu/Documents/in/Old_Church_Slavonic"},{"id":12934,"name":"Russian Religious Philosophy","url":"https://www.academia.edu/Documents/in/Russian_Religious_Philosophy"},{"id":13630,"name":"Russian Philosophy","url":"https://www.academia.edu/Documents/in/Russian_Philosophy"},{"id":15840,"name":"Russian Orthodoxy","url":"https://www.academia.edu/Documents/in/Russian_Orthodoxy"},{"id":978255,"name":"Language Ideology and Power Issues","url":"https://www.academia.edu/Documents/in/Language_Ideology_and_Power_Issues"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="103479215"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/103479215/The_Nihilistic_Turn_Dealing_with_Ethnographic_Entanglements"><img alt="Research paper thumbnail of The Nihilistic Turn: Dealing with Ethnographic Entanglements" class="work-thumbnail" src="https://attachments.academia-assets.com/103476129/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/103479215/The_Nihilistic_Turn_Dealing_with_Ethnographic_Entanglements">The Nihilistic Turn: Dealing with Ethnographic Entanglements</a></div><div class="wp-workCard_item"><span>Anthropos</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This essay explores what one might call the ‘nihilistic turn’: the structures of intellectual sel...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This essay explores what one might call the ‘nihilistic turn’: the structures of intellectual self-destruction that seem to have become embedded in social anthropology. Using the author’s long-term fieldwork in Greenland as a backdrop and from the point of view of the ethnographer in the field, it finds that much of the nihilistic navel-gazing that has come to characterise the subject is to be found wanting. The ethnographer is seldom in the superordinate position vis-à-vis his or her interlocutors that so many assume, and if we stopped insisting on framing questions of representation through the post-modernist lens of power differentials we would see that the supposed ‘power’ that a western ethnographer has is often grossly exaggerated. [ethnography; entanglements; nihilism; Greenland]</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b580b75d91c85237196ec8c0c3ab41bb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":103476129,"asset_id":103479215,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/103476129/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="103479215"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="103479215"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 103479215; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=103479215]").text(description); $(".js-view-count[data-work-id=103479215]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 103479215; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='103479215']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 103479215, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b580b75d91c85237196ec8c0c3ab41bb" } } $('.js-work-strip[data-work-id=103479215]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":103479215,"title":"The Nihilistic Turn: Dealing with Ethnographic Entanglements","translated_title":"","metadata":{"volume":"118","abstract":"This essay explores what one might call the ‘nihilistic turn’: the structures of intellectual self-destruction that seem to have become embedded in social anthropology. 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It is a riddle wrapped in mystery inside an enigma; but perhaps there is a key.-Winston Churchill T he Soviet era, rusty trolley-buses claw at the bloated cables suspended above the boulevards: an electric, rasping hum. The sky is dove-grey, full of snow perhaps. I walk for hours down streets that creep into obscurity. Laden-down babushkas with silk scarves tied firmly under chin inch in their senectitude up the snowy, tree-lined pathway to the huddle of expecting golden cupolas. A gaunt, urban landscape on a bleak afternoon. Bulbous onion-domes top the Corinthian columns and Baroque stucco architraves light up the drowsy city towards the end of daylight. Inside, it is dark, but gilt-edged. Puffs of incensed air linger reverently amongst the faded murals whose shades merge in a sfumato. Even if I am not Orthodox, these Russian Orthodox churches and cathedrals are the most holy, sacred places I know. There is a reverence to be found here which I have never witnessed in the West. Unlike the mega-churches of America, Russian Orthodox churches respect solitude. They appeal to the inner-self, the private inner sanctuary of peace, and the nature of that appeal seems rather Russian to me. I find them magical, and am constantly drawn back to them. Vespers at such a place could surely convert any sceptical soul. The appeal is not a religious one per se; it is the metaphysical sensitivity, the mystery and irreducibility of the human spirit that these churches inhere. 172 DON'T JUST POINT THE FINGER AT RUSSIA • 173 Enigmatic, multi-genuflecting ladies with the look of salvation in their faces and cowled in headscarves, light candles and form orderly queues to kiss ancient icons that portray a multitude of saints. They move like chess pieces between relics lit by lamps and candles, kissing the glass and then quickly rubbing away the mark. I am drawn into the blessed silence of the icon. The gaze of memory looks down upon me. Kissing and communicating with multiple images of Christ permits an intimate immediacy with the Saviour not readily obtainable in non-Orthodox worship. Their azure-coloured eyes never meet mine. I feel invisible amongst the funereal expressions. Soft, fervent whispers echo around the vaulted, frescoed naves. Russian, a language of soft sibilants and palatal fricatives, is made for whispering and chanting homophonic Slavonic chants. I stand, letting myself float in the harmonic consonance of the language. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="100102347"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/100102347/Hearing_the_voice_of_God_Towards_a_semiotic_understanding_of_prayer"><img alt="Research paper thumbnail of Hearing the voice of God: Towards a semiotic understanding of prayer" class="work-thumbnail" src="https://attachments.academia-assets.com/101015890/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100102347/Hearing_the_voice_of_God_Towards_a_semiotic_understanding_of_prayer">Hearing the voice of God: Towards a semiotic understanding of prayer</a></div><div class="wp-workCard_item"><span>Anthropological Notebooks (Slovene Anthropological Society)</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article brings together two unrelated ethnographies in which former hostages of the FARC hel...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article brings together two unrelated ethnographies in which former hostages of the FARC held in the Colombian rainforest and traditionalist Russian Orthodox Christians both claim to have heard the voice of God. Through analyzing the subjective assumptions made about intentionality and voice agency by these two sets of listeners, an attempt is made to understand what might be the circumstances that lead one to believe he or she has heard a "divine" voice. For the Catholic Colombian captives who recycled what they took to be prophetic radio voices and for Russian Orthodox Christians who believed God was speaking through the priest when they heard the liturgical language (Church Slavonic), the voice was embodied in an unfamiliar way. It was the combination of this and various synesthetic factors that made the voice appear to them as a manifestation of divine power. The coupling of words with voice had been misaligned leading to a muddling of intentionality and semiotic ambiguity vis-à-vis the voice and mimetic responses to it. Building on ethnographic research with white Christians in America who were on a quest for intuitively non-self-generated thoughts, this research shows that inner voices can be used to invoke linguistic representations of God in the absence of any training. Moreover, these two pieces of fieldwork demonstrate how much there is to learn by examining the subjectivity and dialogicality of voice when external and internal socialities are juxtaposed, and when different semiotic ideologies of voice come into contact.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="48ccd809ce39481e53e659053a447e39" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":101015890,"asset_id":100102347,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/101015890/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="100102347"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100102347"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100102347; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100102347]").text(description); $(".js-view-count[data-work-id=100102347]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100102347; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100102347']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 100102347, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "48ccd809ce39481e53e659053a447e39" } } $('.js-work-strip[data-work-id=100102347]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100102347,"title":"Hearing the voice of God: Towards a semiotic understanding of prayer","translated_title":"","metadata":{"doi":"10.5281/zenodo.7801206 ","abstract":"This article brings together two unrelated ethnographies in which former hostages of the FARC held in the Colombian rainforest and traditionalist Russian Orthodox Christians both claim to have heard the voice of God. Through analyzing the subjective assumptions made about intentionality and voice agency by these two sets of listeners, an attempt is made to understand what might be the circumstances that lead one to believe he or she has heard a \"divine\" voice. For the Catholic Colombian captives who recycled what they took to be prophetic radio voices and for Russian Orthodox Christians who believed God was speaking through the priest when they heard the liturgical language (Church Slavonic), the voice was embodied in an unfamiliar way. It was the combination of this and various synesthetic factors that made the voice appear to them as a manifestation of divine power. The coupling of words with voice had been misaligned leading to a muddling of intentionality and semiotic ambiguity vis-à-vis the voice and mimetic responses to it. Building on ethnographic research with white Christians in America who were on a quest for intuitively non-self-generated thoughts, this research shows that inner voices can be used to invoke linguistic representations of God in the absence of any training. Moreover, these two pieces of fieldwork demonstrate how much there is to learn by examining the subjectivity and dialogicality of voice when external and internal socialities are juxtaposed, and when different semiotic ideologies of voice come into contact.","publication_date":{"day":null,"month":null,"year":2023,"errors":{}},"publication_name":"Anthropological Notebooks (Slovene Anthropological Society)"},"translated_abstract":"This article brings together two unrelated ethnographies in which former hostages of the FARC held in the Colombian rainforest and traditionalist Russian Orthodox Christians both claim to have heard the voice of God. 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Building on ethnographic research with white Christians in America who were on a quest for intuitively non-self-generated thoughts, this research shows that inner voices can be used to invoke linguistic representations of God in the absence of any training. 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A semiotic analysis of British comedy duo sketches" class="work-thumbnail" src="https://attachments.academia-assets.com/86104534/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/79364385/Why_do_we_laugh_A_semiotic_analysis_of_British_comedy_duo_sketches">Why do we laugh? A semiotic analysis of British comedy duo sketches</a></div><div class="wp-workCard_item"><span>Languages and Modalities</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Comedy has long been analysed from a pragmatic perspective with the predictable conclusion that w...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Comedy has long been analysed from a pragmatic perspective with the predictable conclusion that we laugh because one of the four Gricean maxims has been violated. However, the wording of Grice’s maxims is so loose and flexible that more or less any joke would violate one of his maxims and thus the ‘Cooperative Principle’. So, we are still left mediating the meta-pragmatic question of what it is that lies behind verbal incongruity that makes us actually laugh? This article analyses the notion of incongruity from a Peircean semiotic perspective and focuses exclusively on a selection of British comedy duo sketches whose humour is derived overwhelmingly from discursive, lexical and socio-phonetic incongruity. On the basis of classic British comedy due sketches at least, there is some mileage in perceiving incongruity as a semiotic misalignment or ‘indexical shock’ which subverts our basic social expectations by indexing non-presupposed contexts. We laugh because our verbal norms are not only challenged, but are turned upside down and torn apart. Moreover, we laugh because the social identities that the speech acts aim to index non-referentially often clash or conflict immediately with those of his or her interlocutor’s.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="75579efd60b321b0a89ee1efefcab73e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":86104534,"asset_id":79364385,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/86104534/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="79364385"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="79364385"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 79364385; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=79364385]").text(description); $(".js-view-count[data-work-id=79364385]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 79364385; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='79364385']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 79364385, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "75579efd60b321b0a89ee1efefcab73e" } } $('.js-work-strip[data-work-id=79364385]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":79364385,"title":"Why do we laugh? A semiotic analysis of British comedy duo sketches","translated_title":"","metadata":{"doi":"10.3897/lamo.2.78375","abstract":"Comedy has long been analysed from a pragmatic perspective with the predictable conclusion that we laugh because one of the four Gricean maxims has been violated. However, the wording of Grice’s maxims is so loose and flexible that more or less any joke would violate one of his maxims and thus the ‘Cooperative Principle’. So, we are still left mediating the meta-pragmatic question of what it is that lies behind verbal incongruity that makes us actually laugh? This article analyses the notion of incongruity from a Peircean semiotic perspective and focuses exclusively on a selection of British comedy duo sketches whose humour is derived overwhelmingly from discursive, lexical and socio-phonetic incongruity. On the basis of classic British comedy due sketches at least, there is some mileage in perceiving incongruity as a semiotic misalignment or ‘indexical shock’ which subverts our basic social expectations by indexing non-presupposed contexts. We laugh because our verbal norms are not only challenged, but are turned upside down and torn apart. Moreover, we laugh because the social identities that the speech acts aim to index non-referentially often clash or conflict immediately with those of his or her interlocutor’s.","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Languages and Modalities"},"translated_abstract":"Comedy has long been analysed from a pragmatic perspective with the predictable conclusion that we laugh because one of the four Gricean maxims has been violated. However, the wording of Grice’s maxims is so loose and flexible that more or less any joke would violate one of his maxims and thus the ‘Cooperative Principle’. So, we are still left mediating the meta-pragmatic question of what it is that lies behind verbal incongruity that makes us actually laugh? This article analyses the notion of incongruity from a Peircean semiotic perspective and focuses exclusively on a selection of British comedy duo sketches whose humour is derived overwhelmingly from discursive, lexical and socio-phonetic incongruity. On the basis of classic British comedy due sketches at least, there is some mileage in perceiving incongruity as a semiotic misalignment or ‘indexical shock’ which subverts our basic social expectations by indexing non-presupposed contexts. We laugh because our verbal norms are not only challenged, but are turned upside down and torn apart. Moreover, we laugh because the social identities that the speech acts aim to index non-referentially often clash or conflict immediately with those of his or her interlocutor’s.","internal_url":"https://www.academia.edu/79364385/Why_do_we_laugh_A_semiotic_analysis_of_British_comedy_duo_sketches","translated_internal_url":"","created_at":"2022-05-18T02:22:15.325-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":97106426,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":86104534,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/86104534/thumbnails/1.jpg","file_name":"LaMo_article_78375_en_1.pdf","download_url":"https://www.academia.edu/attachments/86104534/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Why_do_we_laugh_A_semiotic_analysis_of_B.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/86104534/LaMo_article_78375_en_1-libre.pdf?1652865985=\u0026response-content-disposition=attachment%3B+filename%3DWhy_do_we_laugh_A_semiotic_analysis_of_B.pdf\u0026Expires=1732822875\u0026Signature=e70YXX72pzx7vidCuzOFvj9AtMXdSm3Vzs0zMkfIouGSP1ln8VXfSPaomFxU6iBxgiNM1PFUtRjuKZrdmpCls3MIMF7MwFiKcC9qpNNRM35WhkPCBSNI55RmBcSbrLVNi-H8EowBwiUlkp2gX4jOeJiKHfhQGfkxWpFWMAl7HaO1CQ2kFMddg5l~5lpLcgUJ32kjCtVO7Vy8pxix3HsSIjl0gDvYZPZV9p3br1aTMSQlBCHg-Rjte9csCAf0x6tij3oiH2U2b0MmolZPRW4m5v-1bZlnCBoEsUbfqXCwT61tZH3iQZ0350xxRnTv0AP6lJQ7SSyJnls7E793H~2DzQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Why_do_we_laugh_A_semiotic_analysis_of_British_comedy_duo_sketches","translated_slug":"","page_count":7,"language":"en","content_type":"Work","owner":{"id":97106426,"first_name":"Stephen Pax","middle_initials":null,"last_name":"Leonard","page_name":"StephenPaxLeonard","domain_name":"oxford","created_at":"2018-11-11T11:34:43.100-08:00","display_name":"Stephen Pax Leonard","url":"https://oxford.academia.edu/StephenPaxLeonard"},"attachments":[{"id":86104534,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/86104534/thumbnails/1.jpg","file_name":"LaMo_article_78375_en_1.pdf","download_url":"https://www.academia.edu/attachments/86104534/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Why_do_we_laugh_A_semiotic_analysis_of_B.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/86104534/LaMo_article_78375_en_1-libre.pdf?1652865985=\u0026response-content-disposition=attachment%3B+filename%3DWhy_do_we_laugh_A_semiotic_analysis_of_B.pdf\u0026Expires=1732822875\u0026Signature=e70YXX72pzx7vidCuzOFvj9AtMXdSm3Vzs0zMkfIouGSP1ln8VXfSPaomFxU6iBxgiNM1PFUtRjuKZrdmpCls3MIMF7MwFiKcC9qpNNRM35WhkPCBSNI55RmBcSbrLVNi-H8EowBwiUlkp2gX4jOeJiKHfhQGfkxWpFWMAl7HaO1CQ2kFMddg5l~5lpLcgUJ32kjCtVO7Vy8pxix3HsSIjl0gDvYZPZV9p3br1aTMSQlBCHg-Rjte9csCAf0x6tij3oiH2U2b0MmolZPRW4m5v-1bZlnCBoEsUbfqXCwT61tZH3iQZ0350xxRnTv0AP6lJQ7SSyJnls7E793H~2DzQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":98,"name":"Semiotics","url":"https://www.academia.edu/Documents/in/Semiotics"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":2107,"name":"Comedy","url":"https://www.academia.edu/Documents/in/Comedy"},{"id":2238,"name":"Pragmatics","url":"https://www.academia.edu/Documents/in/Pragmatics"},{"id":2718,"name":"Linguistic Anthropology","url":"https://www.academia.edu/Documents/in/Linguistic_Anthropology"},{"id":3499,"name":"Social and Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Social_and_Cultural_Anthropology"},{"id":12754,"name":"Language Ideology","url":"https://www.academia.edu/Documents/in/Language_Ideology"},{"id":15674,"name":"Linguistics","url":"https://www.academia.edu/Documents/in/Linguistics"},{"id":33863,"name":"Social Semiotics","url":"https://www.academia.edu/Documents/in/Social_Semiotics"},{"id":51476,"name":"Humour Studies","url":"https://www.academia.edu/Documents/in/Humour_Studies"},{"id":51954,"name":"Indexicality","url":"https://www.academia.edu/Documents/in/Indexicality"},{"id":66211,"name":"Humour","url":"https://www.academia.edu/Documents/in/Humour"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="63421213"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/63421213/SECULARISATION_OF_THE_WORD_THE_SEMIOTIC_IDEOLOGIES_OF_RUSSIAN_ORTHODOX_BLOGGERS"><img alt="Research paper thumbnail of 'SECULARISATION OF THE WORD': THE SEMIOTIC IDEOLOGIES OF RUSSIAN ORTHODOX BLOGGERS" class="work-thumbnail" src="https://attachments.academia-assets.com/75856788/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/63421213/SECULARISATION_OF_THE_WORD_THE_SEMIOTIC_IDEOLOGIES_OF_RUSSIAN_ORTHODOX_BLOGGERS">'SECULARISATION OF THE WORD': THE SEMIOTIC IDEOLOGIES OF RUSSIAN ORTHODOX BLOGGERS</a></div><div class="wp-workCard_item"><span>Journal for the Study of Religions and Ideologies</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What does it mean to lose a 'divine' language? The liturgical language used in the Russian Orthod...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What does it mean to lose a 'divine' language? The liturgical language used in the Russian Orthodox Church (ROC) (Church Slavonic) is perceived to index an authenticity because it is believed to be attuned to the inner, spiritual life of the worshipper. This article analyses the metasemiotic framing used by Russian Orthodox 'traditionalist' bloggers when discussing the status and fate of the 'divine language'. In accordance with the aesthetic consciousness of a traditionalist, the liturgical language has been semiotized for the linguistic code is perceived consciously and subjectively as a sign. Some traditionalists equate liturgical language reform with 'disenchantment' (for them an ingredient of secular modernity), and they discuss this disenchantment as 'a semiotic event'. More generally, this article shows how so-called ideologies of worship mediate semiotic assumptions made about linguistic codes.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="429596c6b5b884bece9ef4123b84fb14" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":75856788,"asset_id":63421213,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/75856788/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="63421213"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="63421213"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 63421213; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=63421213]").text(description); $(".js-view-count[data-work-id=63421213]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 63421213; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='63421213']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 63421213, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "429596c6b5b884bece9ef4123b84fb14" } } $('.js-work-strip[data-work-id=63421213]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":63421213,"title":"'SECULARISATION OF THE WORD': THE SEMIOTIC IDEOLOGIES OF RUSSIAN ORTHODOX BLOGGERS","translated_title":"","metadata":{"abstract":"What does it mean to lose a 'divine' language? The liturgical language used in the Russian Orthodox Church (ROC) (Church Slavonic) is perceived to index an authenticity because it is believed to be attuned to the inner, spiritual life of the worshipper. This article analyses the metasemiotic framing used by Russian Orthodox 'traditionalist' bloggers when discussing the status and fate of the 'divine language'. In accordance with the aesthetic consciousness of a traditionalist, the liturgical language has been semiotized for the linguistic code is perceived consciously and subjectively as a sign. Some traditionalists equate liturgical language reform with 'disenchantment' (for them an ingredient of secular modernity), and they discuss this disenchantment as 'a semiotic event'. More generally, this article shows how so-called ideologies of worship mediate semiotic assumptions made about linguistic codes.","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Journal for the Study of Religions and Ideologies"},"translated_abstract":"What does it mean to lose a 'divine' language? The liturgical language used in the Russian Orthodox Church (ROC) (Church Slavonic) is perceived to index an authenticity because it is believed to be attuned to the inner, spiritual life of the worshipper. This article analyses the metasemiotic framing used by Russian Orthodox 'traditionalist' bloggers when discussing the status and fate of the 'divine language'. In accordance with the aesthetic consciousness of a traditionalist, the liturgical language has been semiotized for the linguistic code is perceived consciously and subjectively as a sign. Some traditionalists equate liturgical language reform with 'disenchantment' (for them an ingredient of secular modernity), and they discuss this disenchantment as 'a semiotic event'. More generally, this article shows how so-called ideologies of worship mediate semiotic assumptions made about linguistic codes.","internal_url":"https://www.academia.edu/63421213/SECULARISATION_OF_THE_WORD_THE_SEMIOTIC_IDEOLOGIES_OF_RUSSIAN_ORTHODOX_BLOGGERS","translated_internal_url":"","created_at":"2021-12-07T01:31:56.747-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":97106426,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":75856788,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/75856788/thumbnails/1.jpg","file_name":"Journal_for_the_study_of_religions_and_ideologies.pdf","download_url":"https://www.academia.edu/attachments/75856788/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"SECULARISATION_OF_THE_WORD_THE_SEMIOTIC.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/75856788/Journal_for_the_study_of_religions_and_ideologies-libre.pdf?1638880398=\u0026response-content-disposition=attachment%3B+filename%3DSECULARISATION_OF_THE_WORD_THE_SEMIOTIC.pdf\u0026Expires=1732822875\u0026Signature=XOtU4mpCJHyl0EWWpusYdFaDbjcKu0uhjVLgFXkwDaVAa74tMv-DQCDMLdJUMzcLffRphmlr0m-~veXwBbTCSG99ttjf8Ih11NYNuVXsMX8pFfC6N49gNrjnrB7Mn5EbgtZGuNR5Ez8eSNZjVXmFvfTLkE0h2Bshkggn9t79MB7fZtiEJ7QYtNhvsg8ZuqV2thky2hPSELoYp2nMs02kHEPQB0mBpCMkRGkwqrIlWPSisFlBIgRNYTPwjJ2Dj47Yaf~5xWg6EwFt85iupmarh3O3vRPFm~55KCUr9sg6sYWdKJMlYQnF1IEX6DMR1zjVQ24q6CcSUpWq49GGyYRZnw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"SECULARISATION_OF_THE_WORD_THE_SEMIOTIC_IDEOLOGIES_OF_RUSSIAN_ORTHODOX_BLOGGERS","translated_slug":"","page_count":18,"language":"en","content_type":"Work","owner":{"id":97106426,"first_name":"Stephen Pax","middle_initials":null,"last_name":"Leonard","page_name":"StephenPaxLeonard","domain_name":"oxford","created_at":"2018-11-11T11:34:43.100-08:00","display_name":"Stephen Pax Leonard","url":"https://oxford.academia.edu/StephenPaxLeonard"},"attachments":[{"id":75856788,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/75856788/thumbnails/1.jpg","file_name":"Journal_for_the_study_of_religions_and_ideologies.pdf","download_url":"https://www.academia.edu/attachments/75856788/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"SECULARISATION_OF_THE_WORD_THE_SEMIOTIC.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/75856788/Journal_for_the_study_of_religions_and_ideologies-libre.pdf?1638880398=\u0026response-content-disposition=attachment%3B+filename%3DSECULARISATION_OF_THE_WORD_THE_SEMIOTIC.pdf\u0026Expires=1732822875\u0026Signature=XOtU4mpCJHyl0EWWpusYdFaDbjcKu0uhjVLgFXkwDaVAa74tMv-DQCDMLdJUMzcLffRphmlr0m-~veXwBbTCSG99ttjf8Ih11NYNuVXsMX8pFfC6N49gNrjnrB7Mn5EbgtZGuNR5Ez8eSNZjVXmFvfTLkE0h2Bshkggn9t79MB7fZtiEJ7QYtNhvsg8ZuqV2thky2hPSELoYp2nMs02kHEPQB0mBpCMkRGkwqrIlWPSisFlBIgRNYTPwjJ2Dj47Yaf~5xWg6EwFt85iupmarh3O3vRPFm~55KCUr9sg6sYWdKJMlYQnF1IEX6DMR1zjVQ24q6CcSUpWq49GGyYRZnw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":98,"name":"Semiotics","url":"https://www.academia.edu/Documents/in/Semiotics"},{"id":389,"name":"Russian Studies","url":"https://www.academia.edu/Documents/in/Russian_Studies"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":954,"name":"Social Anthropology","url":"https://www.academia.edu/Documents/in/Social_Anthropology"},{"id":1302,"name":"Theology","url":"https://www.academia.edu/Documents/in/Theology"},{"id":1371,"name":"Liturgical Studies","url":"https://www.academia.edu/Documents/in/Liturgical_Studies"},{"id":2546,"name":"Liturgy","url":"https://www.academia.edu/Documents/in/Liturgy"},{"id":2718,"name":"Linguistic Anthropology","url":"https://www.academia.edu/Documents/in/Linguistic_Anthropology"},{"id":5539,"name":"Language and Ideology","url":"https://www.academia.edu/Documents/in/Language_and_Ideology"},{"id":5780,"name":"Ideology","url":"https://www.academia.edu/Documents/in/Ideology"},{"id":6123,"name":"Old Church Slavonic","url":"https://www.academia.edu/Documents/in/Old_Church_Slavonic"},{"id":36686,"name":"Orthodox Christianity","url":"https://www.academia.edu/Documents/in/Orthodox_Christianity"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="51079482"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/51079482/Hipponyms_in_Indo_European_using_register_to_disentangle_the_etyma"><img alt="Research paper thumbnail of Hipponyms in Indo-European: using register to disentangle the etyma" class="work-thumbnail" src="https://attachments.academia-assets.com/68933823/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/51079482/Hipponyms_in_Indo_European_using_register_to_disentangle_the_etyma">Hipponyms in Indo-European: using register to disentangle the etyma</a></div><div class="wp-workCard_item"><span>Journal of Language Relationship</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What was the distinction between the *márkos and *h 1 ékwo-etyma for horse in Indo-European? It i...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What was the distinction between the *márkos and *h 1 ékwo-etyma for horse in Indo-European? It is argued that the distinction could be explained by a register based hierarchy that is likely to have existed in the proto-language. There is good evidence for the *h 1 ékwo-reflex being used in Göttersprache like semantic associative networks. The *h 1 ékwo-word is associated with the divine and appears in lexically identical poetic formulae and fixed locutions. On the basis of the multiple terms for horse in a number of the IE daughter languages, it is likely there was more than one term for horse in the IE period. A differentiation on the basis of register may have been a possibility, even at this early stage.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="56eca561594a43ef26b88b86de89cc77" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68933823,"asset_id":51079482,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68933823/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="51079482"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="51079482"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 51079482; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=51079482]").text(description); $(".js-view-count[data-work-id=51079482]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 51079482; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='51079482']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 51079482, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "56eca561594a43ef26b88b86de89cc77" } } $('.js-work-strip[data-work-id=51079482]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":51079482,"title":"Hipponyms in Indo-European: using register to disentangle the etyma","translated_title":"","metadata":{"abstract":"What was the distinction between the *márkos and *h 1 ékwo-etyma for horse in Indo-European? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="50373852"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/50373852/The_Word_as_an_Icon_The_embodied_spirituality_of_Church_Slavonic"><img alt="Research paper thumbnail of The Word as an Icon: The embodied spirituality of Church Slavonic" class="work-thumbnail" src="https://attachments.academia-assets.com/68388049/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/50373852/The_Word_as_an_Icon_The_embodied_spirituality_of_Church_Slavonic">The Word as an Icon: The embodied spirituality of Church Slavonic</a></div><div class="wp-workCard_item"><span>Suomen Antropologi: Journal of the Finnish Anthropological Society</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">How do Russian Orthodox Christians frame their understanding of semiotic ideologies of worship? T...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">How do Russian Orthodox Christians frame their understanding of semiotic ideologies of worship? That is to say, how do worshippers interpret liturgical language 'signs' and how do these interpretations colour their views as to which language is 'right' for the Church? There are to be found two semiotic ideologies of worship in Moscow. There are traditionalists for whom the liturgical language is embodied; it becomes the language of God through its vocalisation and enactment. Then, there are those who believe that Church Slavonic is not an indelible part of Russian Orthodox life and that in terms of its semiotic status its relation to the world it represents is an arbitrary one. Those who invoke the former, folk understandings of semiotic praxis perceive the Holy language as an icon or experiential portal that makes the presence of God more presupposable. Conceptions of language and linguistic register vary intra-culturally. Fieldwork showed how different perceptions of form map onto consciousness, raising questions of intentionality as assumptions about who is speaking (God or the priest) are bound up with the form that is used.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1f192bb23197a35be989265023a92043" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68388049,"asset_id":50373852,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68388049/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="50373852"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="50373852"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 50373852; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=50373852]").text(description); $(".js-view-count[data-work-id=50373852]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 50373852; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='50373852']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 50373852, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1f192bb23197a35be989265023a92043" } } $('.js-work-strip[data-work-id=50373852]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":50373852,"title":"The Word as an Icon: The embodied spirituality of Church Slavonic","translated_title":"","metadata":{"doi":"10.30676/jfas.v45i3.98011","issue":"3","volume":"45","abstract":"How do Russian Orthodox Christians frame their understanding of semiotic ideologies of worship? That is to say, how do worshippers interpret liturgical language 'signs' and how do these interpretations colour their views as to which language is 'right' for the Church? There are to be found two semiotic ideologies of worship in Moscow. There are traditionalists for whom the liturgical language is embodied; it becomes the language of God through its vocalisation and enactment. Then, there are those who believe that Church Slavonic is not an indelible part of Russian Orthodox life and that in terms of its semiotic status its relation to the world it represents is an arbitrary one. Those who invoke the former, folk understandings of semiotic praxis perceive the Holy language as an icon or experiential portal that makes the presence of God more presupposable. Conceptions of language and linguistic register vary intra-culturally. 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href="https://www.academia.edu/45147695/A_semiotic_approach_to_language_ideologies_Modelling_the_changing_Icelandic_languagescape">A semiotic approach to language ideologies: Modelling the changing Icelandic languagescape</a></div><div class="wp-workCard_item"><span>Sign Systems Studies</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Attempts have been made to examine how speakers frame linguistic varieties by employing social se...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Attempts have been made to examine how speakers frame linguistic varieties by employing social semiotic models. Using ethnographic data collected over many years, this article applies such a model to Iceland, once described as the 'e-coli of linguistics'-its size, historical isolation and relative linguistic homoge-neity create conditions akin to a sociolinguistic laboratory. This semiotic model of language ideologies problematizes the prevailing discourse of linguistic purism at a time of sociolinguistic upheaval. The analysis shows how an essentializing scheme at the heart of Icelandic language policy ensured that linguistic "anomalies" such as "dative disease" and "genitive phobia" indexed essential differences. "Impure" language was indicative of un-Icelandicness. Once monolingual (indeed mono-dialectal), the Icelandic speech community is increasingly characterized by innovative linguistic transgressions which thus far have not been instrumentalized by language policy makers. It is shown how a semiotic model can help us analyse the function of language ideologies more generally.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cf658abc2a825bb38e1521938e8fbd4b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65721677,"asset_id":45147695,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65721677/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45147695"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45147695"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45147695; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45147695]").text(description); $(".js-view-count[data-work-id=45147695]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45147695; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45147695']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 45147695, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cf658abc2a825bb38e1521938e8fbd4b" } } $('.js-work-strip[data-work-id=45147695]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45147695,"title":"A semiotic approach to language ideologies: Modelling the changing Icelandic languagescape","translated_title":"","metadata":{"doi":"10.12697/SSS.2020.48.2-4.05","abstract":"Attempts have been made to examine how speakers frame linguistic varieties by employing social semiotic models. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44909286"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44909286/Doing_things_with_voices_Colombian_kidnap_radio_and_the_sound_of_God"><img alt="Research paper thumbnail of Doing things with voices: Colombian 'kidnap radio' and the sound of God" class="work-thumbnail" src="https://attachments.academia-assets.com/65430803/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44909286/Doing_things_with_voices_Colombian_kidnap_radio_and_the_sound_of_God">Doing things with voices: Colombian 'kidnap radio' and the sound of God</a></div><div class="wp-workCard_item"><span>Social Anthropology/Anthropologie sociale</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Some hostages of the FARC held in the Colombian Amazon spoke of how they believed a certain radio...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Some hostages of the FARC held in the Colombian Amazon spoke of how they believed a certain radio voice could result in an action. For over 20 years, every Saturday night a radio programme broadcast messages from the hostages' families and loved ones. A small number of these captives recycled the prophetic radio voice in a dialogic interaction with prayer in their inner speech, and this resulted in what they believed to be the voice of God. By assigning them new identities, the hostages were through a process of performative listening 'doing things' with voices in the Austinian sense. This article takes Austin's work in a new direction by exploring the primary performative function of voice. By analysing localised ideologies of voice through the complex discourse of prisoners' reflexive self-analyses, it adds the dimension of vocality to speech act theory. Research with Colombian hostages shows that inner voice can be used to invoke linguistic representations of God in the absence of any tuition.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2c2705cceb8513baeb7649e16eb688a6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65430803,"asset_id":44909286,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65430803/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44909286"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44909286"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44909286; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44909286]").text(description); $(".js-view-count[data-work-id=44909286]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44909286; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44909286']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44909286, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2c2705cceb8513baeb7649e16eb688a6" } } $('.js-work-strip[data-work-id=44909286]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44909286,"title":"Doing things with voices: Colombian 'kidnap radio' and the sound of God","translated_title":"","metadata":{"doi":"10.1111/1469-8676.12957","abstract":"Some hostages of the FARC held in the Colombian Amazon spoke of how they believed a certain radio voice could result in an action. 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Research with Colombian hostages shows that inner voice can be used to invoke linguistic representations of God in the absence of any tuition.","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Social Anthropology/Anthropologie sociale"},"translated_abstract":"Some hostages of the FARC held in the Colombian Amazon spoke of how they believed a certain radio voice could result in an action. For over 20 years, every Saturday night a radio programme broadcast messages from the hostages' families and loved ones. A small number of these captives recycled the prophetic radio voice in a dialogic interaction with prayer in their inner speech, and this resulted in what they believed to be the voice of God. By assigning them new identities, the hostages were through a process of performative listening 'doing things' with voices in the Austinian sense. This article takes Austin's work in a new direction by exploring the primary performative function of voice. By analysing localised ideologies of voice through the complex discourse of prisoners' reflexive self-analyses, it adds the dimension of vocality to speech act theory. 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L. Austin","url":"https://www.academia.edu/Documents/in/J._L._Austin"},{"id":102455,"name":"Radio studies","url":"https://www.academia.edu/Documents/in/Radio_studies"},{"id":338316,"name":"Kidnapping","url":"https://www.academia.edu/Documents/in/Kidnapping"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44887459"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44887459/Experiencing_speech_Insights_from_indigenous_ideologies_of_language"><img alt="Research paper thumbnail of Experiencing speech: Insights from indigenous ideologies of language" class="work-thumbnail" src="https://attachments.academia-assets.com/65403985/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44887459/Experiencing_speech_Insights_from_indigenous_ideologies_of_language">Experiencing speech: Insights from indigenous ideologies of language</a></div><div class="wp-workCard_item"><span>International Journal of Language Studies</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What is the relationship between speech and experience? What is the experiential quality of speec...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What is the relationship between speech and experience? What is the experiential quality of speech? At first glance, these might seem like peculiar questions as speech and experience are inextricably tied together through habitual practices. The apparent inseparability of speech and experience renders such questions problematic for we cannot get beyond or outside of language by means of language alone. This article explores the ideological constitution of language as seen from the perspective of a remote group of Inuit hunters. It urges a more phenomenological approach to speech and experience. It is shown how moments of phenomenological awakening might help us understand better local indigenous ideologies of language and how this could shed light more generally on the relationship between experience and speech.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4b97960830643a413ae3f011f7ae63ee" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65403985,"asset_id":44887459,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65403985/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44887459"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44887459"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44887459; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44887459]").text(description); $(".js-view-count[data-work-id=44887459]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44887459; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44887459']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44887459, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4b97960830643a413ae3f011f7ae63ee" } } $('.js-work-strip[data-work-id=44887459]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44887459,"title":"Experiencing speech: Insights from indigenous ideologies of language","translated_title":"","metadata":{"abstract":"What is the relationship between speech and experience? 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data-work-id="43425793"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43425793/Remembering_the_Dead_The_Re_Construction_of_Faroese_Community_on_the_Radio"><img alt="Research paper thumbnail of Remembering the Dead: The (Re)Construction of Faroese Community on the Radio" class="work-thumbnail" src="https://attachments.academia-assets.com/63728514/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43425793/Remembering_the_Dead_The_Re_Construction_of_Faroese_Community_on_the_Radio">Remembering the Dead: The (Re)Construction of Faroese Community on the Radio</a></div><div class="wp-workCard_item"><span>Journal of Anthropological Research</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article triangulates radio, social relations, and remembrance to explore how the Faroese mem...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article triangulates radio, social relations, and remembrance to explore how the Faroese memorialize their dead and what these practices tell us about how "communities of meaning" are symbolically created in small-scale societies. The Faroese have a remarkable appreciation for local remembrance through obituaries, "death notices," well-attended funerals, and the writing of local histories (bygdarsøgur). The Faroese constantly (re)construct Faroese community on the radio. A Faroese community acts as a repository of symbols-signifiers of belonging which equate to knowledge of lineage. Villagers demarcate the boundaries of these communities symbolically. With radio "death notices" read out twice a day, the radio voice is not just memorializing but is also the token of a nurtured linguistic consciousness. The Faroese have a "felt" attachment for their language, and alongside memorializing practices, the spoken word is an important contributing factor to this "community of meaning." In answering the question "What is a community?" Cohen (1982, 1985) spoke broadly about the notion of belonging and attachment in small-scale island communities. He argued that the community question was best approached by analyzing what he called "communities of meaning," by which he meant looking at the way community plays a symbolic role in generating people's sense of belonging. The purpose of this article is to examine how "communities of meaning" (Cohen 1985:70) are symbolically defined and created through modalities of remembrance. In order to achieve this, the article investigates how the Faroese belong to their communities by examining two connected factors that are particularly salient to the Faroe Islands-namely, social relations and radio. The Faroes share a great deal of cultural similarities and historical links with Cohen's field site-Shetland. It is argued that Faroese radio and the social relations its programs play a symbolic role in conferring order in this remote island community. Whilst much of the recent work in island studies (Baldacchino</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1c47ea9a1d7c866a1ea9a503d0f094ea" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63728514,"asset_id":43425793,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63728514/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43425793"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43425793"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43425793; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43425793]").text(description); $(".js-view-count[data-work-id=43425793]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43425793; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43425793']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43425793, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1c47ea9a1d7c866a1ea9a503d0f094ea" } } $('.js-work-strip[data-work-id=43425793]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43425793,"title":"Remembering the Dead: The (Re)Construction of Faroese Community on the Radio","translated_title":"","metadata":{"doi":"10.1086/708396","abstract":"This article triangulates radio, social relations, and remembrance to explore how the Faroese memorialize their dead and what these practices tell us about how \"communities of meaning\" are symbolically created in small-scale societies. The Faroese have a remarkable appreciation for local remembrance through obituaries, \"death notices,\" well-attended funerals, and the writing of local histories (bygdarsøgur). The Faroese constantly (re)construct Faroese community on the radio. A Faroese community acts as a repository of symbols-signifiers of belonging which equate to knowledge of lineage. Villagers demarcate the boundaries of these communities symbolically. With radio \"death notices\" read out twice a day, the radio voice is not just memorializing but is also the token of a nurtured linguistic consciousness. The Faroese have a \"felt\" attachment for their language, and alongside memorializing practices, the spoken word is an important contributing factor to this \"community of meaning.\" In answering the question \"What is a community?\" Cohen (1982, 1985) spoke broadly about the notion of belonging and attachment in small-scale island communities. He argued that the community question was best approached by analyzing what he called \"communities of meaning,\" by which he meant looking at the way community plays a symbolic role in generating people's sense of belonging. The purpose of this article is to examine how \"communities of meaning\" (Cohen 1985:70) are symbolically defined and created through modalities of remembrance. In order to achieve this, the article investigates how the Faroese belong to their communities by examining two connected factors that are particularly salient to the Faroe Islands-namely, social relations and radio. The Faroes share a great deal of cultural similarities and historical links with Cohen's field site-Shetland. It is argued that Faroese radio and the social relations its programs play a symbolic role in conferring order in this remote island community. Whilst much of the recent work in island studies (Baldacchino","ai_title_tag":"Faroese Radio and the Construction of Community Remembrance","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Journal of Anthropological Research"},"translated_abstract":"This article triangulates radio, social relations, and remembrance to explore how the Faroese memorialize their dead and what these practices tell us about how \"communities of meaning\" are symbolically created in small-scale societies. The Faroese have a remarkable appreciation for local remembrance through obituaries, \"death notices,\" well-attended funerals, and the writing of local histories (bygdarsøgur). The Faroese constantly (re)construct Faroese community on the radio. A Faroese community acts as a repository of symbols-signifiers of belonging which equate to knowledge of lineage. Villagers demarcate the boundaries of these communities symbolically. With radio \"death notices\" read out twice a day, the radio voice is not just memorializing but is also the token of a nurtured linguistic consciousness. The Faroese have a \"felt\" attachment for their language, and alongside memorializing practices, the spoken word is an important contributing factor to this \"community of meaning.\" In answering the question \"What is a community?\" Cohen (1982, 1985) spoke broadly about the notion of belonging and attachment in small-scale island communities. He argued that the community question was best approached by analyzing what he called \"communities of meaning,\" by which he meant looking at the way community plays a symbolic role in generating people's sense of belonging. The purpose of this article is to examine how \"communities of meaning\" (Cohen 1985:70) are symbolically defined and created through modalities of remembrance. In order to achieve this, the article investigates how the Faroese belong to their communities by examining two connected factors that are particularly salient to the Faroe Islands-namely, social relations and radio. The Faroes share a great deal of cultural similarities and historical links with Cohen's field site-Shetland. It is argued that Faroese radio and the social relations its programs play a symbolic role in conferring order in this remote island community. 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Traditionally, the Moscow school has perceived the problem of intercultural communication to lie in the systemic and symbolic association of words which are inherent in the local culture. Over the last few decades, Russian psycholinguists have tried to tease apart what they understand to be the cultural specificity of language consciousness by analysing cross-linguistic data from free association experiments. With the ongoing trend of globalisation, cultural fluidity and the beckoning opportunities that Big Data analytics will surely provide, it is perhaps time to pause to reconsider future avenues of research within the exciting research paradigm of cultural semantics. This article makes a few tentative suggestions as to how the Moscow school could refashion the renewed interest in cultural lexical associations and its related findings on pragmatically conditioned meanings.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2ce3fbcf45d719540065deac7a14b62d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61741121,"asset_id":41584450,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61741121/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41584450"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41584450"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41584450; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41584450]").text(description); $(".js-view-count[data-work-id=41584450]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41584450; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41584450']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41584450, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2ce3fbcf45d719540065deac7a14b62d" } } $('.js-work-strip[data-work-id=41584450]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41584450,"title":"Language, consciousness and culture: some suggestions to develop further the Moscow school of psycholinguistics","translated_title":"","metadata":{"doi":"10.17223/19996195/47/7","abstract":"The Moscow school of psycholinguistics offers an applied, Neo-Humboldtian and Vygotskyian approach to the problem of how language consolidates the cognitive and cultural experience of a community. 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Tjaldur, Heft 45: 50-66" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40084919/_Die_f%C3%A4roeischen_skjaldur_Eine_gef%C3%A4hrdete_m%C3%BCndliche_%C3%9Cberlieferung_aus_dem_Nordatlantik_Tjaldur_Heft_45_50_66">‘Die färoeischen skjaldur: Eine gefährdete mündliche Überlieferung aus dem Nordatlantik’. 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href="https://www.academia.edu/39733676/Cultural_Nihilism_A_Nietzschean_approach_to_the_contemporary_politico_cultural_framework_in_the_West"><img alt="Research paper thumbnail of Cultural Nihilism: A Nietzschean approach to the contemporary politico-cultural framework in the West" class="work-thumbnail" src="https://attachments.academia-assets.com/59911815/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39733676/Cultural_Nihilism_A_Nietzschean_approach_to_the_contemporary_politico_cultural_framework_in_the_West">Cultural Nihilism: A Nietzschean approach to the contemporary politico-cultural framework in the West</a></div><div class="wp-workCard_item"><span>The Ideology of Failure: How Europe bought into ideas that will weaken and divide it</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A book chapter on cultural nihilism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2f606f5c8281f8219014c12778c11245" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59911815,"asset_id":39733676,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59911815/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39733676"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa 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profile--work_container" data-work-id="39681924"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39681924/Voices_from_the_outside_The_instrumentality_of_radio_messages_in_Colombian_kidnappings"><img alt="Research paper thumbnail of Voices from the outside: The instrumentality of radio messages in Colombian kidnappings" class="work-thumbnail" src="https://attachments.academia-assets.com/59849905/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39681924/Voices_from_the_outside_The_instrumentality_of_radio_messages_in_Colombian_kidnappings">Voices from the outside: The instrumentality of radio messages in Colombian kidnappings</a></div><div class="wp-workCard_item"><span>Language & Communication</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What was the impact of one-way radio messages aimed at hostages kidnapped by the FARC and held ca...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What was the impact of one-way radio messages aimed at hostages kidnapped by the FARC and held captive in the Colombian jungle? Messages were read out on air every Saturday night (reception in the Colombian jungle is best between 01:00am and 04:00am) for 22 years. Here, radio animated emotional registers of lived experience as one-way radio messages intensified novel forms of imagination for both speaker, hearer and the ‘community’ of other hearers, in this case thousands of hostages dotted around the jungle. This article examines the linguistic instrumentality of the radio voice. The research is based on interviews with all parties (released hostages, defected guerrillas and relatives of hostages). By analysing the Voces del Secuestro messages, it is shown how a phenomenological listening of the radio voice gave hope in times of anguish.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6fab102b77161d2cb20f941c1f2fd8f4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59849905,"asset_id":39681924,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59849905/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39681924"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39681924"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39681924; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39681924]").text(description); $(".js-view-count[data-work-id=39681924]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39681924; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39681924']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39681924, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6fab102b77161d2cb20f941c1f2fd8f4" } } $('.js-work-strip[data-work-id=39681924]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39681924,"title":"Voices from the outside: The instrumentality of radio messages in Colombian kidnappings","translated_title":"","metadata":{"doi":"10.1016/j.langcom.2019.04.005","abstract":"What was the impact of one-way radio messages aimed at hostages kidnapped by the FARC and held captive in the Colombian jungle? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37746239"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37746239/A_High_Intimacy_Language_in_the_Atlantic_Radio_and_Purism_in_the_Faroe_Islands"><img alt="Research paper thumbnail of A 'High Intimacy' Language in the Atlantic: Radio and Purism in the Faroe Islands" class="work-thumbnail" src="https://attachments.academia-assets.com/57741572/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37746239/A_High_Intimacy_Language_in_the_Atlantic_Radio_and_Purism_in_the_Faroe_Islands">A 'High Intimacy' Language in the Atlantic: Radio and Purism in the Faroe Islands</a></div><div class="wp-workCard_item"><span>Journal of Anthropological Research</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article explains the importance of the Faroese language and the ways in which it is spoken t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article explains the importance of the Faroese language and the ways in which it is spoken to a Faroese identity. It emphasizes the role and the significance of the radio as well as the policies of linguistic purism, which have been much discussed on air, to build and sustain this identity. A so-called high-intimacy language and public radio make for an obvious ethnographic juxtaposition. The shaping of affective experience through radio sound is heightened if the voice is known, and if the speech and language of the voice index a matrix of values shared by a small, interrelated group. Playing off this sense of familiarity which is embraced in the Faroe Islands (a rather isolated community between Iceland and Scotland governed according to Self-Rule), language has been the tool for the cultivation of a Faroese identity at a time when the Faroes’ relationship to Denmark has looked increasingly uncertain.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f53c4d3f09b502884ac07fc41b42fbb8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57741572,"asset_id":37746239,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57741572/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37746239"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37746239"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37746239; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37746239]").text(description); $(".js-view-count[data-work-id=37746239]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37746239; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37746239']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37746239, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f53c4d3f09b502884ac07fc41b42fbb8" } } $('.js-work-strip[data-work-id=37746239]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37746239,"title":"A 'High Intimacy' Language in the Atlantic: Radio and Purism in the Faroe Islands","translated_title":"","metadata":{"doi":"10.1086/686174","issue":"1","volume":"72","abstract":"This article explains the importance of the Faroese language and the ways in which it is spoken to a Faroese identity. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="8745081" id="books"><div class="js-work-strip profile--work_container" data-work-id="37837741"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37837741/Language_Society_and_Identity_in_early_Iceland"><img alt="Research paper thumbnail of Language, Society and Identity in early Iceland" class="work-thumbnail" src="https://attachments.academia-assets.com/57840068/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37837741/Language_Society_and_Identity_in_early_Iceland">Language, Society and Identity in early Iceland</a></div><div class="wp-workCard_item"><span>Wiley-Blackwell</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Stephen Pax Leonard is a Fellow of Trinity Hall, Cambridge and a Research Associate at the Scott ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Stephen Pax Leonard is a Fellow of Trinity Hall, Cambridge and a Research Associate at the Scott Polar Research Institute. Educated at the University of Oxford, he studied modern and ancient languages before developing interests in linguistic and existential anthropology. He has carried out both linguistic and ethnographic fieldwork in Iceland and the Faroe Islands. More recently, he spent a year living with the Inugguit of north-west Greenland who live in the northern-most permanently inhabited settlement in the world, documenting their vulnerable minority language and spoken traditions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="db5bb9d78aa78a75bd99d166c3e9bf71" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57840068,"asset_id":37837741,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57840068/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37837741"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37837741"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37837741; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37837741]").text(description); $(".js-view-count[data-work-id=37837741]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37837741; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37837741']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37837741, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "db5bb9d78aa78a75bd99d166c3e9bf71" } } $('.js-work-strip[data-work-id=37837741]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37837741,"title":"Language, Society and Identity in early Iceland","translated_title":"","metadata":{"abstract":"Stephen Pax Leonard is a Fellow of Trinity Hall, Cambridge and a Research Associate at the Scott Polar Research Institute. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37837789"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37837789/Some_Ethnolinguistic_Notes_on_Polar_Eskimo"><img alt="Research paper thumbnail of Some Ethnolinguistic Notes on Polar Eskimo" class="work-thumbnail" src="https://attachments.academia-assets.com/57840129/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37837789/Some_Ethnolinguistic_Notes_on_Polar_Eskimo">Some Ethnolinguistic Notes on Polar Eskimo</a></div><div class="wp-workCard_item"><span>Peter Lang</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This book serves as an insightful ethnographic introduction to the language and oral traditions o...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This book serves as an insightful ethnographic introduction to the language and oral traditions of the Inugguit, a sub-group of the Inuit who live in north-west Greenland. A unique work, it encompasses an overview of the grammar of Polar Eskimo – a language spoken by about 770 people – as well as a description of their oral traditions (drum-dancing and story-telling) and the most extensive glossary of the language compiled to date. The book presents the Polar Eskimo language in the orthography established by the author in conjunction with the local community in Greenland, an extremely difficult task for a language made up of such an aberrant phonology and with no written tradition. By exploring their ways of speaking and ways of belonging, Leonard provides an original ethnographic interpretation of the nature of Inugguit social organization and their world-view. Some Ethnolinguistic Notes on Polar Eskimo will serve as an invaluable resource for linguists who specialise in the Eskimo-Aleut group and will be of much interest to anthropologists working in the Arctic region</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b338cb79e5e9d2b0e2423b1e952eb394" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57840129,"asset_id":37837789,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57840129/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37837789"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37837789"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37837789; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37837789]").text(description); $(".js-view-count[data-work-id=37837789]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37837789; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37837789']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37837789, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b338cb79e5e9d2b0e2423b1e952eb394" } } $('.js-work-strip[data-work-id=37837789]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37837789,"title":"Some Ethnolinguistic Notes on Polar Eskimo","translated_title":"","metadata":{"doi":"10.3726/978-3-0353-0736-8","abstract":"This book serves as an insightful ethnographic introduction to the language and oral traditions of the Inugguit, a sub-group of the Inuit who live in north-west Greenland. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37837771"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37837771/The_Polar_North_ways_of_speaking_ways_of_belonging"><img alt="Research paper thumbnail of The Polar North: ways of speaking, ways of belonging" class="work-thumbnail" src="https://attachments.academia-assets.com/63283959/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37837771/The_Polar_North_ways_of_speaking_ways_of_belonging">The Polar North: ways of speaking, ways of belonging</a></div><div class="wp-workCard_item"><span>Francis Boutle</span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In 2010, Leonard set off on a journey to document the language and spoken traditions of a small g...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In 2010, Leonard set off on a journey to document the language and spoken traditions of a small group of Inuit living in a remote corner of north-west Greenland. As a teenager, Leonard had read about the Inugguit through the accounts of the explorer, Sir Wally Herbert who lived in the region in the early 1970s. Travelling with hunters out on the Arctic sea ice, he followed in Herbert’s footsteps and discovered another world entirely, a way of life more or less unchanged for a thousand years. Living such a simple life in a pre-industrial society at the top of the world, Leonard came to understand the Inugguit’s privileged take on the busy, overpopulated world that lies beneath them. This is the account of Leonard’s year living with this remote group in the High Arctic.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="da697f3b0b7a227134b67036575d6233" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63283959,"asset_id":37837771,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63283959/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37837771"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37837771"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37837771; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37837771]").text(description); $(".js-view-count[data-work-id=37837771]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37837771; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37837771']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37837771, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "da697f3b0b7a227134b67036575d6233" } } $('.js-work-strip[data-work-id=37837771]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37837771,"title":"The Polar North: ways of speaking, ways of belonging","translated_title":"","metadata":{"abstract":"In 2010, Leonard set off on a journey to document the language and spoken traditions of a small group of Inuit living in a remote corner of north-west Greenland. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37862317"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37862317/Arctic_Journal"><img alt="Research paper thumbnail of Arctic Journal" class="work-thumbnail" src="https://attachments.academia-assets.com/57867695/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37862317/Arctic_Journal">Arctic Journal</a></div><div class="wp-workCard_item"><span>Clutag Press</span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Arctic Journal grew out of twelve months of fieldwork, living in a remote corner of the Arctic in...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Arctic Journal grew out of twelve months of fieldwork, living in a remote corner of the Arctic in the most northern permanently inhabited settlement in the world. It is a response to an alluring polar environment and different way of life whose appeal leaves an indelible mark on the mind, changing forever one's perspective on the world. Written in large part during the dark period when there is no sun at all for over three months of the year, the poem is the product of extraordinary circumstances which allowed certain privileged insights into what is happening hamani 'down there' in the urbanised world of megacities and environmental destruction. Battling bitter cold, solitude, a wall of mistrust and the winter darkness, Arctic Journal is a chronological poem of introspection and marks the arrival of an important poet.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b18b2a7cb8fca1454a7181f6451be198" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57867695,"asset_id":37862317,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57867695/download_file?st=MTczMjgyMzczMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37862317"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37862317"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37862317; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37862317]").text(description); $(".js-view-count[data-work-id=37862317]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37862317; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37862317']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37862317, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b18b2a7cb8fca1454a7181f6451be198" } } $('.js-work-strip[data-work-id=37862317]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37862317,"title":"Arctic Journal","translated_title":"","metadata":{"abstract":"Arctic Journal grew out of twelve months of fieldwork, living in a remote corner of the Arctic in the most northern permanently inhabited settlement in the world. 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