Understanding and motivation for reading in eighteenth-century Finland

Reading skills were part of Christian education in early modern Finland. According to the church law (1686), it was a task of parents to teach their children to read. If they were unable to do it, for example because they were illiterate themselves, they could receive help from their parish. It was important for a Christian to acquaint him/herself with the basics of Christianity by reading the Catechism. The ability to read was not sufficient. People were also supposed to understand the text they read. If they did not understand it, they were not motivated to read. Among the understanding strategies memorising was used most frequently. It was based on repetitive reading, which was a common reading strategy in early modern Finland – not least because the amount of books in vernacular was still small. The same texts were read again and again. The strategy is also called intensive reading. Better readers even used observation strategies. They estimated their knowledge and understanding during the reading process. According to Deci and Ryan (Motivation, Personality and Development within Embedded Social Contexts: An Overview of Self-Determination Theory, 2012), there are three fundamental psychological needs, which bring not only well-being but also motivation to people. They are competence, autonomy and relationship. In early modern Finland these needs were satisfied in various ways. In general, those who were more familiar with religious speech and reading, as a result of their family background or because of their friends, learnt quickly, made better progress and proved their competence and autonomy in reading. Others, who had less support from their family or community, had poorer religious vocabulary, more difficulties to understand what they read and less motivation to read. They were afraid of the examinations in the Catechism and of the social pressure in such circumstances. They also felt inadequacy in reading.

Towards a non-colonial [divine] service

In this article, Schleiermacher’s idea of a divine service as mitteilende Darstellung (communicative presentation) will be brought into conversation with Gräb’s homiletics as religious speech and then, adding to the conversation, Latour’s tormented religious speech. Latour’s religious speech will, in turn, be brought into conversation with Rancière’s idea of politics in contrast to police, thereby proposing a non-colonial [divine] service, which might have certain similarities with Badiou’s interpretation of theatre. However, being vigilant of the constant threat of again becoming colonial. This temptation or danger could be prevented by a communicative presentation (theatrical performance or enactment) of the Christ Event through a Christ-poiēsis that does not colonise time or space but brings into close proximity (communicative presentation) space and time as the fulfilment of time.Intradisciplinary and/or interdisciplinary implications: The article, ‘Towards a non-colonial [divine] service’ is written from the South African context, but its relevance is global as it proposes a non-colonial perspective on homiletics and liturgy. It brings together various disciplines (philosophy, political science and economics) into critical constructive conversation with Practical Theology, specifically homiletics and liturgy.

‘Smelling’ diasporic: bargaining interactions and the problem of politeness

While post-migrant generation Moroccans from Europe often are able to converse competently enough in Moroccan languages to bargain in shops during visits to Morocco, many report that they are not given the ‘local’, ‘right’ prices because they are ‘smelled’ as outsiders. During fieldwork following these diasporic visitors in Morocco, several participants strategically shopped for goods with a ‘local’ friend or family member who might negotiate on their behalf for the ‘right’ price. This strategy was seen as a way to circumvent or ameliorate the ways the diasporic client might be negatively categorized as an outsider, especially in terms of his or her language use. Yet, examining these events in recorded detail indicates that diasporic clients are often bargaining for themselves as competent speakers, but are sometimes not able to skillfully bargain politely. In these moments, proxy bargainers intervene when debate and tension increases during bargaining and diasporic visitors do not adequately perform politeness – specifically by deploying religious speech – to soften and minimize tension. Analysis of these interactions indicates how diasporic branching of linguistic practice contrasts communicative skills of mobile populations with subtle, place-based competences, and how the mismatch between these can negatively mark diasporic visitors.

Religious Speech in Public Discourse

The thesis that the government is justified in restricting insults to religious feelings implies a broader view about the place of religious speech in public discourse, and about the nature of public discourse itself. The implication is that it should be possible to be critical or negative about religion provided that this is expressed in a moderate and respectful manner, but the speaker who disregards norms of civility can be legitimately silenced by the state. This means that public discourse is seen as a highly regulated space for orderly discussion, with the role of the regulator played by the government. The chapter argues that there are good reasons to adopt a different view of public discourse and think of it as the safe space for an open deliberative process where all citizens have an equal claim to speak even if what they say is abusive or offensive if judged by the prevailing civility standards. This is a necessary condition for allowing a society to reflect upon its values, and change. Further, this understanding of public discourse grounds two important limitations on governmental power to regulate speech. First, the procedure and agenda of public debate are not neutral, value-free issues situated outside public discourse and reserved for the government. Rather, they are substantive questions, part of the debate itself, and subject to constant reinterpretation. Secondly, free speech includes, and the legal right to freedom of expression ought to protect, both the substance and the manner in which an opinion is expressed.

Analyzing Religious Speech in Terms of Speech Act Theory

Every Friday, articles were presented at mosques, and the subject of the articles involved all aspects of human life, political, economic, social,…Any phenomenon in the society is mentioned in religious speeches. These articles will be part of religious discourse in Kurdistan, one of the subjects we have chosen for this investigation and we will study it from the perspective of a speech by Mala Araz about condemning the Turkish attack on the kurds. The aim of our study is to analyze religious discourse from a pragmatic perspective to achieve the goal that we have analyzed in the methodology, and we have received an example from the book" Mala Araz", which is in the context of the central Kurdish language kurmanji dialect.

Religious Speech

This chapter examines religious speech, and the tensions between religion and freedom of expression. As a wide-ranging system of moral beliefs and commitments, religion, by its very nature, assigns to the freedom of expression a particular place in its hierarchical order of values. In non-theocratic States, this may clash with the (higher) normative value accorded to the freedom of expression under the secular order. Religious claims themselves will often be made from within the constitutional system: that is, the State’s own constitutional commitment to protect religious freedom will be invoked to argue that, in certain domains, the secular order must defer to religion’s hierarchy of values. This may include the subordination of religious expression to revealed religious truth. Disputes will often also involve contestation over a constellation of other constitutional norms, such as the commitment to maintaining diversity and pluralism, the right to equality and cultural dissent, and not least, the imperatives of public order. Consequently, such disputes raise a host of complex issues. The State’s adjudicatory authorities must decide whether to attempt an accommodation between the conflicting claims of religion and free speech, or privilege one over the other. The chapter then discusses the role of religion in censorship.

THE ANALYSIS ILLOCUTIONARY ACTS OF USTADZ HANAN ATTAKI, LC ON VIDEO UST. HANAN ATTAKI YOUTUBE CHANNEL

The purpose of this study to analyze type of illocutionary speech acts that used by Hanan Attaki and identifying speech acts utterance by Hanan Attaki on Youtube. The method used in this study is the qualitative descriptive method because this is done only based on the fact and the writer describes the result in from words and the explanation of the result. Data collection method that used is scrutinized method and make a script, is scrutinize use of language by Ustadz Hanan Attaki, then the data is note and classified based on type of illocutionary. In this result the writer analyze all type of illucationary speech act used by Ustadz Hanan Attaki on Video Ust. Hanan Attaki Youtube Channel. The result of this study found 65 clauses that contain the type of illocutionary speech acts, there are representatives (37), directives (22), declarative (5) and commissive (1) each type of the speech acts are delivering different meaning and representative is the most widely used by Ustadz Hanan Attaki. It fits with the illocutionary speech act theory as religious speech containing factual matters raised by religious leaders. Keywords: Youtube, Pragmatics, Speech Acts, Illocutionary

Ukrainian dialect emphasis: algorithum of the research

Dialect language as one of the main forms of the national language, which accumulates and reflects the linguistic and spiritual code of the people, its ethnic identity, is in the center of attention of linguists. Today dialects are perceived and evaluated as a phenomenon of natural functioning of language, a source of enrichment of literary language, knowledge of the ethnopsychology of the speaker, the study of historical language processes. One of the means of identifying a person in the information space is the emphasis, which is presented as a separate section in the ancient Ukrainian grammars of the XVI century. Some aspects of dialectal stress have sporadically attracted the attention of linguists in phonetic and morphological aspects. Their works, in which the peculiarities of speech in general and emphasis in particular are considered with varying completeness, serve as a reliable source in further research. A large, qualitatively new empirical base of Ukrainian dialectology has been created to date, which is the basis for the formulation and solution of complex linguistic issues, including the creation of a cadastre of dialectal phenomena and their scientific interpretation; implementation of comparative and historical-typological analysis of dialectal phenomena in national and Slavic contexts. The algorithm of research of dialectal stress is presented in the studio; stepwise analysis of mobility / immobility of accents of nouns, adjectives, pronouns, numerals in Ukrainian religious speech has been illustrated. The analysis of the dialect material presented in various sources made it possible to single out nouns, adjectives, pronouns, numerals, which differentiate and integrate the Ukrainian dialect continuum in word change, word formation. It was found that the common accentuation feature in the Ukrainian dialect space is the presence of each of these accent types; differentiation lies in the repertoire and in the fullness of the accent type. Integration-differential features in the Ukrainian dialect space in the word-changing paradigm of nouns are the emphasis of individual nouns, their forms. The proposed scheme of analysis of dialectal stress will help the researcher to systematize, classify the collected material. In the article it is impossible to give a complete list of words that differentiate the Ukrainian dialect space on the basis of emphasis. The given list of words is open. It is hoped that in the future it will be supplemented with tokens of different grammatical classes, as one of the urgent tasks of Ukrainian dialectologists is to create a cadastre of such words and phenomena that differentiate the Ukrainian dialect continuum.

LUDWIG WITTGENSTEIN: TOWARDS A MEANINGFUL TALK ABOUT RELIGION

Wittgenstein’s profound thought had rich implications regarding religious belief and religion. In his early philosophy, silence occupies a central place to articulate what is beyond the boundary of language. Silence overcomes the limits of human language. In Wittgenstein’s later philosophy, religious language and different religious languages are legitimized by the multiple uses of language. An evaluation of his linguistic philosophy and its application in religious belief reveals that despite the limitations of his philosophy, Wittgenstein has enriched the contemporary philosophy of religion. This paper discusses the meaningful talk about religion, religious speech acts and religious rituals with Wittgenstein’s later understanding of the religious domain. Though Wittgenstein was not a religious man, he saw things from a religious point of view. His insight on religious belief can be seen from different perspectives. From a pragmatic perspective, religious language is very much tied up with the form of life. It emerges from the everyday shared practices of the community of believers.