English in North America

Author(s):  
Lauren Hall-Lew

This chapter provides an overview of the complex and changing picture of English in North America, focusing both on historical development and contemporary internal diversity. Some of the major differences between North America and Britain are also discussed, and comparisons are drawn between the United States, Canada, and Mexico. The final section focuses on regional and social variation, drawing on both classic and contemporary research in sociolinguistics and dialectology.

Author(s):  
Timothy Matovina

This chapter argues that the long-standing links between Latin and North America already lead many Latinos to adopting a more hemispheric perspective to Catholicism in the United States. The memory that Hispanics established faith communities in Spanish and Mexican territories before the United States expanded into them shaped the historical development of those communities as they, their descendants, and even later immigrants became part of the United States. The chapter shows how such perceptions conflict with the presumption that European immigrants and their descendants set a unilateral paradigm for assimilating newcomers into church and society. Since the early 1990s, the geographic dispersion of Latinos across the United States and the growing diversity of their national backgrounds have brought the historical perspectives of Catholics from Latin America and the United States into unprecedented levels of daily contact.


1994 ◽  
Vol 28 (1) ◽  
pp. 136-152 ◽  
Author(s):  
Franklin Goza

This article is a comparative study of Brazilian immigration to Canada and the United States. Analysis of recently collected data in Toronto, Ontario and in a medium-size U.S. community facilitated the examination of the adaptation and adjustment experiences of a new group of immigrants to North America. This article begins with a discussion of the origins of this recent immigrant group and its rapid expansion. Next, it focuses on the labor force activities of Brazilian immigrants and compares and contrasts their experiences in the United States and Canada. A final section examines social adaptation in North America by exploring linguistic and cultural dimensions. This article closes with a section on the future aspirations of these immigrants.


2021 ◽  
pp. 1-43
Author(s):  
Allison Burkette ◽  
Lamont Antieau

This paper discusses the linguistic, social, and geographic distribution of a-prefixing data in the Linguistic Atlas Project (LAP) of North America. Over 3800 instances of the a-prefix were extracted for analysis from the LAP interview data of 1527 speakers from across the United States, collected between 1931 and 2006. While the LAP a-prefix data do not generally deviate from patterns observed in the sociolinguistic literature, they do offer a more nuanced picture of infrequent prefixed forms, including uncommon constructions and verbs that appear as a-prefixed forms less frequently. A-prefixers in LAP tended to be white men, although it should be noted that between 30-47% of the female speakers in four of the surveyed LAP projects also used this feature. The geographic distribution of the feature suggests that the a-prefix is not Southern so much as it is Eastern, with pockets of lesser and greater usage as one moves westward across the country. Additionally, this paper casts the a-prefix as a rural phenomenon, rather than as a strictly Southern one, which opens the door to discussions of the feature as a means of indexing participation in (or affinity for) a rural lifestyle. Overall, this paper demonstrates that LAP data are a tremendous resource and a key piece of the puzzle of understanding regional and social variation.


2020 ◽  
Vol 23 (4) ◽  
pp. 5-14
Author(s):  
Sabina Magliocco

This essay introduces a special issue of Nova Religio on magic and politics in the United States in the aftermath of the 2016 presidential election. The articles in this issue address a gap in the literature examining intersections of religion, magic, and politics in contemporary North America. They approach political magic as an essentially religious phenomenon, in that it deals with the spirit world and attempts to motivate human behavior through the use of symbols. Covering a range of practices from the far right to the far left, the articles argue against prevailing scholarly treatments of the use of esoteric technologies as a predominantly right-wing phenomenon, showing how they have also been operationalized by the left in recent history. They showcase the creativity of magic as a form of human cultural expression, and demonstrate how magic coexists with rationality in contemporary western settings.


2020 ◽  
Vol 1 (2) ◽  
pp. 77-92
Author(s):  
Rotimi Williams Omotoye

Pentecostalism as a new wave of Christianity became more pronounced in 1970's and beyond in Nigeria. Since then scholars of Religion, History, Sociology and Political Science have shown keen interest in the study of the Churches known as Pentecostals because of the impact they have made on the society. The Redeemed Christian Church of God (RCCG) was established by Pastor Josiah Akindayomi in Lagos,Nigeria in 1952. After his demise, he was succeeded by Pastor Adeboye Adejare Enock. The problem of study of this research was an examination of the expansion of the Redeemed Christian Church of God to North America, Caribbean and Canada. The missionary activities of the church could be regarded as a reversed mission in the propagation of Christianity by Africans in the Diaspora. The methodology adopted was historical. The primary and secondary sources of information were also germane in the research. The findings of the research indicated that the Redeemed Christian Church of God was founded in North America by Immigrants from Nigeria. Pastor Adeboye Enock Adejare had much influence on the Church within and outside the country because of his charisma. The Church has become a place of refuge for many immigrants. They are also contributing to the economy of the United States of America. However, the members of the Church were faced with some challenges, such as security scrutiny by the security agencies. In conclusion, the RCCGNA was a denomination that had been accepted and embraced by Nigerians and African immigrants in the United States of America.


2005 ◽  
Vol 14 (1) ◽  
pp. 23-37 ◽  
Author(s):  
Louis Balthazar

This paper's objective is to bring forth some elements which confirm the following hypothesis : Canada is consigned to continentalism, namely to economic and cultural integration with the United States though this fact is shrouded in a Canadian nationalism of sorts. The continentalist mentality is rooted in the history of British North America, inhabited mostly by refugees from America who have remained inherently "Yankees" in spite of their anti-americanism. The Confederation itself is based on a sort of complicity with the United States. More recently there were talks of a "North American nationality", and continentalism both cultural and economic has come to be seen as a 'force of nature" which the governments, at the most, put into a chanelling process. Still, it is possible for Canadian nationalism to exist provided it does not go beyond the threshold whence it would run headlong into the continental mentality. Canada has defined itself through an international or non-national perspective far too long for today's nationalism not to remain weak and poorly established. But the Americans whose "manifest destiny" has succeeded in spreading over Canada without even their having tried to hoist their flag there find it to their advantage to maintain some form of Canadian sovereignty. Canada as a "friendly nation" can be of use to Washington. That is why there are almost as many advocates for Canada's independence in the United States as there are north of the border. Canadian nationalism can thus further the interests of some Canadian elites without seriously prejudicing continental integration which can very well afford not to be set up into formalized structures.


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