scholarly journals Multilingualism in Sunan Ampel Tomb Complex: A Linguistic Landscape Study

2021 ◽  
Vol 6 (1) ◽  
pp. 43-55
Author(s):  
Kartika Nuswantara ◽  
Hurrotul Firdausiyah ◽  
Zuliati Rohmah ◽  
Diana Nur Sholihah
Keyword(s):  
Direct Observation ◽  
National Language ◽  
The Other ◽  
Heritage Conservation ◽  
Linguistic Landscape ◽  
History Of ◽  
Business Purpose

The present study focuses on the languages operating on the written signage that contribute directly to theformation of the linguistic landscape. The study chose Sunan Ampel Tomb in Surabaya, Indonesia, as one ofthe sites that has become a heritage conservation due to the history hidden in the site. This site is a part of the other sites in a series leading to the history of nine saints (Wali Songo) who brought Islam to Indonesia through one of the islands, Java. The study aimed at describing the linguistic landscape of the site to help learn about the languages operating on the signage found in Sunan Ampel Tomb complex and the hidden history leading to multilingual multilingualism in the area. By using a direct observation and interview to gather the data,the study informs that the sites are typically dominated with Indonesian language operating in monolingualsignage. Despite a few in number, the multilingual signage can still be found to depict several languages including English, Arabic, and Indonesian language. The domination of Bahasa Indonesian demonstrates the implementation of policy for using the language as the national language. While English and Arabic are used for the business purpose. The study also discovers the characteristics of the language displaying on the signage from the size of the fonts. In conclusion, linguistic landscape in Sunan Ampel Tomb describes the history of how the saint brought Islam to the society. Arabic artifacts stereotyping Islam existence can hardly be found here, and it becomes a proof the saint taught Islam without trying to change the already existing customs, cultures, and languages as well.

English in Finland: globalisation, language awareness and questions of identity

English Today ◽  
2003 ◽  
Vol 19 (4) ◽  
pp. 3-15 ◽  
Author(s):  
IRMA TAAVITSAINEN ◽  
PÄIVI PAHTA
Keyword(s):  
Present State ◽  
Historical Development ◽  
Theoretical Background ◽  
Nordic Countries ◽  
National Language ◽  
The Other ◽  
Language Awareness ◽  
Traditional Role ◽  
Domain Loss ◽  
History Of

THIS ARTICLE discusses present trends in the use of English in Finland, paying attention to the specific sociohistorical character of the country with its long history of Finnish-Swedish bilingualism. It has been argued that the other Nordic countries are developing from EFL to ESL countries; is Finland heading the same way? If so, at what stage is the process? We shall first give a brief overview of the theoretical background and of the historical development of the language situation in Finland. The present state of the use of English is outlined next, with the focus on education and on areas where the danger of domain loss is most imminent. At the end we discuss the ongoing changes in terms of the identity-forming function of language and the present diffusion in which the national language does not necessarily play a traditional role.

scholarly journals The History of Conflict between Institutional and Native Hebrew in Israel

2020 ◽  
Vol 34 ◽  
pp. 9-35
Author(s):  
Uri Mor
Keyword(s):  
Formal Language ◽  
Life Experience ◽  
Native Speakers ◽  
Real Life ◽  
National Language ◽  
The Other ◽  
Popular Discourse ◽  
Generational Identity ◽  
History Of ◽  
The One

Contemporary popular discourse on Hebrew prescriptivism betrays an interesting ambivalence: acceptance of institutional standards on the one hand and objection to normative intervention on the other. This ambivalence can be traced to the tension between the Language Committee and the Palestine Teachers’ Association during the Second Aliyah. Both advocated that Israel adopt a modern national language, but the former was in favor of a systematic language planning, while the latter was in favor of spontaneous language adoption. In the 1950s, a similar tension developed between the older generation and the Sabras (native speakers), whose generational identity had crystallized during the pre-State period. The language promoted by the former group was an institutional variety bound to a prescriptive norm, while that promoted by the latter was a native variety bound to conventional norms and real-life experience. The tension in these two episodes led to a deep cultural rift—one that is familiar to every Hebrew speaker in Israel—between the formal language of the state and the natural language of Hebrew speakers. A crosslinguistic perspective reveals a resemblance between Israeli Hebrew and European Late Dialect Selection languages, suggesting that the ambivalence towards prescriptivism in fact indicates ambivalence towards the national language, which is perceived, simultaneously, as a manifestation of a stable national identity and an institutional interference in individual speech

scholarly journals The History of Conflict between Institutional and Native Hebrew in Israel

2020 ◽  
Vol 34 ◽  
pp. 9-35
Author(s):  
Uri Mor
Keyword(s):  
Formal Language ◽  
Life Experience ◽  
Native Speakers ◽  
Real Life ◽  
National Language ◽  
The Other ◽  
Popular Discourse ◽  
Generational Identity ◽  
History Of ◽  
The One

Contemporary popular discourse on Hebrew prescriptivism betrays an interesting ambivalence: acceptance of institutional standards on the one hand and objection to normative intervention on the other. This ambivalence can be traced to the tension between the Language Committee and the Palestine Teachers’ Association during the Second Aliyah. Both advocated that Israel adopt a modern national language, but the former was in favor of a systematic language planning, while the latter was in favor of spontaneous language adoption. In the 1950s, a similar tension developed between the older generation and the Sabras (native speakers), whose generational identity had crystallized during the pre-State period. The language promoted by the former group was an institutional variety bound to a prescriptive norm, while that promoted by the latter was a native variety bound to conventional norms and real-life experience. The tension in these two episodes led to a deep cultural rift—one that is familiar to every Hebrew speaker in Israel—between the formal language of the state and the natural language of Hebrew speakers. A crosslinguistic perspective reveals a resemblance between Israeli Hebrew and European Late Dialect Selection languages, suggesting that the ambivalence towards prescriptivism in fact indicates ambivalence towards the national language, which is perceived, simultaneously, as a manifestation of a stable national identity and an institutional interference in individual speech.

Theodor W. Adorno

2018 ◽  
Author(s):  
Colby Dickinson
Keyword(s):  
The Other ◽  
History Of Thought ◽  
History Of ◽  
The One

In his somewhat controversial book Remnants of Auschwitz, Agamben makes brief reference to Theodor Adorno’s apparently contradictory remarks on perceptions of death post-Auschwitz, positions that Adorno had taken concerning Nazi genocidal actions that had seemed also to reflect something horribly errant in the history of thought itself. There was within such murderous acts, he had claimed, a particular degradation of death itself, a perpetration of our humanity bound in some way to affect our perception of reason itself. The contradictions regarding Auschwitz that Agamben senses to be latent within Adorno’s remarks involve the intuition ‘on the one hand, of having realized the unconditional triumph of death against life; on the other, of having degraded and debased death. Neither of these charges – perhaps like every charge, which is always a genuinely legal gesture – succeed in exhausting Auschwitz’s offense, in defining its case in point’ (RA 81). And this is the stance that Agamben wishes to hammer home quite emphatically vis-à-vis Adorno’s limitations, ones that, I would only add, seem to linger within Agamben’s own formulations in ways that he has still not come to reckon with entirely: ‘This oscillation’, he affirms, ‘betrays reason’s incapacity to identify the specific crime of Auschwitz with certainty’ (RA 81).

‘So much Gaelic to me’: Beckett and the Irish Language

2015 ◽  
Vol 24 (2) ◽  
pp. 163-179 ◽  
Author(s):  
Alan Graham
Keyword(s):  
National Language ◽  
Official Language ◽  
Irish Language ◽  
History Of

This essay explores the ways in which Ireland's sacralised national language figures in Beckett's work. Oblique references to Irish in the Beckett oeuvre are read against a history of Anglo-Irish investment in the language as a mode of ‘impatriation’, a means by which to circumscribe anxieties surrounding an identity fraught with socio-political anomalies. In addition, the suspicion of ‘official language’ in Beckett's work is considered in light of his awareness of the ‘language issue’ in his native country, particularly in relation to the powerful role of the Irish language in the reterritorialisation of the civic sphere in post-independence Ireland.

The World after the End of the World

2017 ◽  
Vol 39 (2) ◽  
pp. 265-276 ◽  
Author(s):  
Kas Saghafi
Keyword(s):  
The Other ◽  
The World ◽  
History Of ◽  
The Absolute ◽  
End Of The World

In several late texts, Derrida meditated on Paul Celan's poem ‘Grosse, Glühende Wölbung’, in which the departure of the world is announced. Delving into the ‘origin’ and ‘history’ of the ‘conception’ of the world, this paper suggests that, for Derrida, the end of the world is determined by and from death—the death of the other. The death of the other marks, each and every time, the absolute end of the world.

Med. Dr. Adalbert Wraný (1836–1902) – doctor of medicine, mineral collector and donor to the National Museum in Prague

2019 ◽  
Vol 188 (1) ◽  
pp. 95-146
Author(s):  
Martin Bohatý ◽  
Dalibor Velebil
Keyword(s):  
Natural Science ◽  
Natural Sciences ◽  
The Other ◽  
National Museum ◽  
Industrial Chemistry ◽  
Pediatric Pathology ◽  
Geological Institute ◽  
History Of ◽  
Precious Stones

Adalbert Wraný (*1836, †1902) was a doctor of medicine, with his primary specialization in pediatric pathology, and was also one of the founders of microscopic and chemical diagnostics. He was interested in natural sciences, chemistry, botany, paleontology and above all mineralogy. He wrote two books, one on the development of mineralogical research in Bohemia (1896), and the other on the history of industrial chemistry in Bohemia (1902). Wraný also assembled several natural science collections. During his lifetime, he gave to the National Museum large collections of rocks, a collection of cut precious stones and his library. He donated a collection of fossils to the Geological Institute of the Czech University (now Charles University). He was an inspector of the mineralogical collection of the National Museum. After his death, he bequeathed to the National Museum his collection of minerals and the rest of the gemstone collection. He donated paintings to the Prague City Museum, and other property to the Klar Institute of the Blind in Prague. The National Museum’s collection currently contains 4 325 samples of minerals, as well as 21 meteorites and several hundred cut precious stones from Wraný’s collection.

La ética del Otro: una introducción al pensamiento de Emmanuel Lévinas

2019 ◽  
Vol 1 (1) ◽  
pp. 5-14
Author(s):  
Carlos Alvaréz Teijeiro
Keyword(s):  
Interpersonal Relationships ◽  
Emmanuel Levinas ◽  
Radical Change ◽  
The Other ◽  
Western Philosophy ◽  
Ethical Implications ◽  
Essential Question ◽  
History Of ◽  
The Relationship ◽  
First Philosophy

Emmanuel Lévinas, the philosopher of ethics par excellence in the twentieth century, and by own merit one of the most important ethical philosophers in the history of western philosophy, is also the philosopher of the Other. Thereby, it can be said that no thought has deepened like his in the ups and downs of the ethical relationship between subject and otherness. The general objective of this work is to expose in a simple and understandable way some ideas that tend to be quite dark in the philosophical work of the author, since his profuse religious production will not be analyzed here. It is expected to show that his ideas about the being and the Other are relevant to better understand interpersonal relationships in times of 4.0 (re)evolution. As specific objectives, this work aims to expose in chronological order the main works of the thinker, with special emphasis on his ethical implications: Of the evasion (1935), The time and the Other (1947), From the existence to the existent (1947), Totality and infinity: An essay on exteriority (1961) and, last, Otherwise than being, or beyond essence (1974). In the judgment of Lévinas, history of western philosophy starting with Greece, has shown an unusual concern for the Being, this is, it has basically been an ontology and, accordingly, it has relegated ethics to a second or third plane. On the other hand and in a clear going against the tide movement, our author supports that ethics should be considered the first philosophy and more, even previous to the proper philosophize. This novel approach implies, as it is supposed, that the essential question of the philosophy slows down its origin around the Being in order to inquire about the Other: it is a philosophy in first person. Such a radical change of perspective generates an underlying change in how we conceive interpersonal relationships, the complex framework of meanings around the relationship Me and You, which also philosopher Martin Buber had already spoken of. As Lévinas postulates that ethics is the first philosophy, this involves that the Other claims all our attention, intellectual and emotional, to the point of considering that the relationship with the Other is one of the measures of our identity. Thus, “natural” attitude –husserlian word not used by Lévinas- would be to be in permanent disposition regarding to the meeting with the Other, to be in permanent opening state to let ourselves be questioned by him. Ontology, as the author says, being worried about the Being, has been likewise concerned about the Existence, when the matter is to concern about the particular Existent that every otherness supposes for us. In conclusion it can be affirmed that levinasian ethics of the meeting with the Other, particular Face, irreducible to the assumption, can contribute with an innovative looking to (re)evolving the interpersonal relationships in a 4.0 context.

Philosophy in Belarus: Historical Specificity – Modern Trends – National Context

2020 ◽  
Vol 63 (10) ◽  
pp. 7-24
Author(s):  
Anatoly A. Lazarevich
Keyword(s):  
Professional Education ◽  
National Language ◽  
Educational Activity ◽  
National Context ◽  
History Of Thought ◽  
Philosophical Foundations ◽  
European Science ◽  
History Of ◽  
Historical Specificity ◽  
Cognitive Orientations

The article considers the formation and development of philosophy in Belarus in the context of historical conditions and modern opportunities. Discussing the national context of the philosophical process, the author reveals the four aspects of the phenomenon of “national philosophy.” Firstly, there are national institutional and disciplinary structures, which are responsible for an organized scientific, methodological, research and educational activity, which at the level of the nation-state is formalized by certain institutions, system of professional education, norms of professional ethos, standards of behavior within the community and in the wider social environment. Secondly, in the light of philosophical culture, national philosophy is interpreted as a set of value and cognitive orientations passed down from generation to generation. Thirdly, national philosophy can be viewed in the aspect of the tradition of studying the philosophical thought of the nation in the context of its historical development. Fourthly, national philosophy appears in the aspect of the philosophical foundations of the national idea and national-cultural identity. The author examines the main stages of the development of the Belarusian philosophical culture, it is shown that the features of this culture were formed under the condition of a complex combination of the worldview and values of Latin civilization, Christianity, modern European science, rationalism of social projects of the Enlightenment, ideological and worldview attitudes of Western Russian culture, formalized Soviet philosophical disciplines. The article reviews the circle of theoretical, ideological, and practical problems that the modern philosophical process in Belarus faces, the author emphasizes the unfading value of philosophical knowledge as a source of heuristic means for finding effective local answers to global problems of cultural and civilizational development. The author argues that there are two conditions that make national philosophy possible: this is, first of all, a connection with the history of thought in the area of national genesis and also the expression of thought in a national language.

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