The politics of language in a deeply divided society

2013 ◽  
Vol 4 (2) ◽  
pp. 158-176 ◽  
Author(s):  
Neil Southern
Keyword(s):  
South Africa ◽  
Northern Ireland ◽  
Daily Basis ◽  
Minority Language ◽  
Minority Languages ◽  
Political Debate ◽  
Linguistic Communication ◽  
Divided Society ◽  
Politics Of Language ◽  
Heated Debate

Language plays an important role in fashioning the identity of ethnic groups. This article explores a minority language – Irish – in Northern Ireland. Given the society’s longstanding ethnic divisions, matters revolving around the Irish language are capable of generating heated debate. However, unlike some other minority languages, Irish is somewhat peculiar in that it is not used as a form of linguistic communication between speakers on a daily basis. Hence it lacks instrumental (but not symbolic) relevance in this sense and supporters of the language can be observed trying to create rather than maintain a community of speakers. This fact sets Irish apart from some other minority languages which have generated emotive political debate, for example, Afrikaans in South Africa and French in Canada. The article considers the language debate that has emerged in Northern Ireland in the light of such factors.

Normative Influences on Intergroup Attitudes in Northern Ireland and South Africa

2010 ◽  
Author(s):  
Diala R. Hawi ◽  
Linda R. Tropp ◽  
David A. Butz ◽  
Mirona A. Gheorghiu ◽  
Alexandra M. Zetes
Keyword(s):  
South Africa ◽  
Northern Ireland ◽  
Intergroup Attitudes ◽  
Normative Influences

Claviceps purpurea. [Distribution map].

1973 ◽  
Author(s):  
Keyword(s):  
South Africa ◽  
New Zealand ◽  
Northern Ireland ◽  
South America ◽  
Uttar Pradesh ◽  
Rio Grande ◽  
Claviceps Purpurea ◽  
Rio Grande Do Sul ◽  
Distribution Map ◽  
New Distribution

Abstract A new distribution map is provided for Claviceps purpurea (Fr.). Tul. Hosts: Rye (Seale cereale), other cereals and Gramineae. Information is given on the geographical distribution in AFRICA, Algeria, Canary Islands, Ethiopia, Guinea, Kenya, Malawi, Mauritius, Morocco, Rhodesia, South Africa, Sudan, Tanzania, ASIA, China, India (Punjab, Uttar Pradesh, Madras, Mysore), Iran, Israel, Japan, Korea, Nepal, Philippines, Turkey, USSR (Siberia), AUSTRALASIA & OCEANIA, Australia, New Zealand, EUROPE, Austria, Belgium, Britain and Northern Ireland, Bulgaria, Czechoslovakia, Denmark, Faroes, Finland, France, Germany, Greece, Hungary, Iceland, Irish Republic, Italy, Netherlands, Norway, Poland, Portugal, Romania, Spain, Sweden, Switzerland, USSR (general), Yugoslavia, NORTH AMERICA, Canada (general), Mexico, USA, SOUTH AMERICA, Argentina, Brazil (Rio Grande do Sul), Chile, Colombia, Peru, Tristan da Cunha, Uruguay.

English as Eastern: Zhuang, Mongolian, Mandarin, and English in the linguistic orders of globalized China

2021 ◽  
Vol 2021 (271) ◽  
pp. 35-64
Author(s):  
Alexandra Grey ◽  
Gegentuul Baioud
Keyword(s):  
Social Order ◽  
Language Ideologies ◽  
Minority Language ◽  
Minority Languages ◽  
Republic Of China ◽  
Political Discourses ◽  
Socially Constructed ◽  
Theory Of Language ◽  
Academic Discourses ◽  
East West

Abstract Socially constructed and globally propagated East-West binaries have influenced language ideologies about English in the People’s Republic of China (PRC), but they are not hegemonic. This essay explores how East-West language ideologies are reformed in mergers with Mandarin-minority language ideologies. It discusses two separate but similar recent studies of minority language speakers and language ideologies in the PRC, respectively by Grey and Baioud. Each study reveals aspects of how Mandarin and English are being socially constructed as on the same side of a dichotomous and hierarchic linguistic and social order, in contradistinction to minority languages. The essay thus problematizes the construction of English as a Western language and Mandarin as an Eastern language; both in academic discourses and in wider social and political discourses. The essay uses Asif Agha’s theory of “enregisterment” to unify the points drawn from each study. It concludes that the language ideologies and practices/discourses under examination reproduce the displacement of a subaltern status; we describe this process as dynamic, internal Orientalism and “recursive” Orientalism, drawing on foundational theory of language ideologies. This essay paves the way for further studies of recursive Orientalism.

Pyrenophora avenae. [Distribution map].

1976 ◽  
Author(s):  
Keyword(s):  
South Africa ◽  
New Zealand ◽  
North America ◽  
Northern Ireland ◽  
South America ◽  
Geographical Distribution ◽  
Buenos Aires ◽  
Far East ◽  
Distribution Map ◽  
New Distribution

Abstract A new distribution map is provided for Pyrenophora avenae Ito & Kuribay. Hosts: Oats (Avena). Information is given on the geographical distribution in AFRICA, Angola, Egypt, Kenya, Malagasy Republic, Morocco, South Africa, ASIA, China (Kiangsu), India, Israel, Japan, Nepal, Pakistan, Taiwan, Turkey, USSR (Soviet Far East, Tashkent, Tomsk), AUSTRALASIA & OCEANIA, Australia, New Zealand, EUROPE, Austria, Britain & Northern Ireland, Bulgaria, Cyprus, Denmark, Finland, France, Germany, Irish Republic, Italy, Netherlands, Norway, Romania, Sweden, USSR (Latvia) (Byelorussia), NORTH AMERICA, Canada (general), USA (general), SOUTH AMERICA, Argentina (Buenos Aires), Brazil, Colombia, Guatemala.

Ascochyta pisi. [Distribution map].

1971 ◽  
Author(s):  
Keyword(s):  
United States ◽  
South Africa ◽  
New Zealand ◽  
Northern Ireland ◽  
Central America ◽  
West Indies ◽  
Broad Bean ◽  
Distribution Map ◽  
Ascochyta Pisi ◽  
New Distribution

Abstract A new distribution map is provided for Ascochyta pisi Lib. Hosts: Pea (Pisum sativum), broad bean (Vicia faba), lucerne (Medicago sativa), etc. Information is given on the geographical distribution in AFRICA, Angola, Ethiopia, Congo, Canary Islands, Kenya, Libya, Malawi, Mauritius, Morocco, Rhodesia, South Africa, Tanzania (Tanganyika), Uganda, Zambia, ASIA, Afghanistan, Ceylon, China (Yunnan) (general incl. Kwangsi, Kiangsu), Hong Kong, India, Indonesia, Iran, Iraq, Israel, Japan, Korea, Lebanon, Malaysia, Nepal, Pakistan, Taiwan (Formosa), Turkey, USSR (Armenia) (Caucasus) (Tashkent) (Kazakhstan) (Kirghizistan), AUSTRALASIA & OCEANIA, Australia, New Zealand, Papua & New Guinea, EUROPE, Austria, Belgium, Britain & Northern Ireland, Bulgaria, Cyprus, Czechoslovakia, Denmark, France, Germany, Greece, Irish Republic, Italy, Netherlands, Norway, Poland, Portugal, Romania, Spain, Sweden, Switzerland, USSR (general with hosts), Yugoslavia, NORTH AMERICA, Bermuda, Canada (general), Mexico, United States (general incl. Alaska), CENTRAL AMERICA & WEST INDIES, Costa Rica, Guatemala, Jamaica, SOUTH AMERICA, Argentina, Bolivia, Brazil (Espirito Santo, Minas Gerae, Pernambuco), Chile, Colombia, Peru, Venezuela.

‘I Have Heard from Some Teachers’: the Second-Century Struggle for Forgiveness and Reconciliation

2004 ◽  
Vol 40 ◽  
pp. 5-28
Author(s):  
Christine Trevett
Keyword(s):  
South Africa ◽  
Northern Ireland ◽  
Second Century ◽  
First Century ◽  
Truth And Reconciliation ◽  
South Wales ◽  
Fictive Kinship ◽  
Twenty First Century ◽  
Brothers And Sisters ◽  
Forgiveness And Reconciliation

In the close-knit valleys communities of South Wales where I was brought up, some fingers are still pointed at ‘the scab’, the miner who, for whatever reason, did not show solidarity in the strike of 1984-5, cement the definition between ‘them’ and ‘us’. In trouble-torn Palestine of the twenty-first century, or among the paramilitary groups of Northern Ireland today, suspected informers are summarily assassinated. In South Africa, the Truth and Reconciliation Committee continues its work in the post-apartheid era. In second-century Rome and elsewhere, the ‘brothers’ and ‘sisters’ who made up the fictive kinship groups – the churches – in the growing but illicit cult of the Christians were conscious both of their own vulnerability to outside opinion and of their failures in relation to their co-religionists. The questions which they asked, too, were questions about reconciliation and/or (spiritual) death.

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