O objetivo central desta pesquisa é apresentar uma tipologia dos tabus lingüísticos presentes em atlas lingüísticos brasileiros. O corpus do trabalho constitui-se das respostas apresentadas por sujeitos em seis atlas lingüísticos brasileiros, a saber, Atlas Prévio dos Falares Baianos (APFB), Atlas Lingüístico de Sergipe I (ALS I), Atlas Lingüístico de Sergipe II (ALS II), Esboço para um Atlas Lingüístico de Minas Gerais (EALMG), Atlas Lingüístico da Paraíba (ALPB) e o Atlas Lingüístico do Paraná (ALPR). Tomamos por base o Questionário Semântico-lexical (QSL) que consta dos \"Questionários 2001- Projeto Atlas Lingüístico do Brasil (ALiB)\", do qual destacamos apenas a questão referente ao campo semântico proposto. Foram selecionados seis campos semânticos para a realização da presente análise, sendo eles: fenômenos atmosféricos, corpo humano, religião e crenças, doenças, ciclos da vida e convívio e comportamento social. Com base em Guérios (1979) fizemos um estudo preliminar das manifestações do tabu lingüístico em língua portuguesa e apresentaremos os meios de substituição dos vocábulos tabus que se manifestaram nas variantes lingüísticas encontradas em atlas lingüísticos. Ao final deste estudo, elaboramos um glossário constante de fichas terminológicas devidamente catalogadas referente aos termos denominados como tabus lingüísticos das variantes lingüísticas elencadas. Por meio deste trabalho, pretendemos contribuir em certa medida para a análise deste rico material que são os atlas lingüísticos. / The main objective of this research is to present a typology of the linguistics taboos existent in the Brazilian Linguistic Atlases. The corpus of this paper is made up of the answers presented by the interviewers in six Brazilian Linguistics Atlases, that is to say, Atlas Prévio dos Atlas Prévio dos Falares Baianos (APFB), Atlas Lingüístico de Sergipe I (ALS I), Atlas Lingüístico de Sergipe II (ALS II), Esboço para um Atlas Lingüístico de Minas Gerais (EALMG), Atlas Lingüístico da Paraíba (ALPB) e o Atlas Lingüístico do Paraná (ALPR). It will be based on the questionnaire \"Questionário Semântico-lexical (QSL)\" that consists of \"Questionários 2001- Projeto Atlas Lingüístico do Brasil (ALiB)\", from which we will use only the questions referring to the semantics field worked on. We selected six semantic fields to work on in this analysis, which are: atmosphere phenomena, human body, religion and beliefs, diseases, cycles of life and living and social behavior. Based on Guérios (1979), we will make a preliminary study of the linguistic taboo manifestation in the Portuguese language and we will present the means of substitution of the linguistic variants found in the linguistic atlases. A glossary having terminological files about the linguistics taboo typology will be presented at the very end. Finally, this paper tends to contribute, to a small extent, to the richness of these linguistic taboos.

by Lau Chun Ip. / Bibliography: leaves 99-103 / Thesis (M.A.)--Chinese University of Hong Kong, 1985

This thesis is concerned with the correlation between cultural values and the semantic content of words over time; toward this purpose, the research focuses on Judeo-Christian religious terminology in the English language. The Sapir-Whorf hypothesis is of central interest to this study, and the implications of the hypothesis, including a bidirectional interpretation allowing for both the influence of language on worldview and culture on language, is of great relevance to the research findings and conclusions. The paper focuses on the etymology and sources of religious terminology in the English language, the prominent category of terms with both religious and secular applications attained through semantic shift, and the role of religious words as English taboo. The research findings imply that a bidirectional understanding of the Sapir-Whorf hypothesis is the correct one. This is achieved both through analysis of historical events and linguistic development which emphasize the speaker's role in language development and through the study of societal values that are reinforced through linguistic practices, namely taboo.

Para os movimentos sociais, e principalmente o MST, o acesso ao poder, na sociedade atual, pode se dar pelo domínio de práticas discursivas possibilitadas por duas poderosas ferramentas: a língua inglesa e as novas tecnologias de comunicação. No entanto, ao usá-las, o MST coloca em xeque sua própria identidade, já que muitas vezes essas práticas discursivas estão relacionadas com seus adversários (ou seus Outros). O objetivo deste trabalho é analisar conflitos identitários no MST gerados pelo uso da língua inglesa e das novas tecnologias na articulação de uma resistência local e global a forças culturais, políticas e sociais hegemônicas, levando-se em consideração o contexto em que o movimento atua e no qual sua identidade é construída. Este trabalho se apoia sobre quatro temas principais: cultura, identidade, línguas e novas tecnologias. Cultura e identidade são conceitos dinâmicos e instáveis. Línguas e novas tecnologias não podem ser vistas como meras ferramentas. Elas desempenham um papel ativo na construção da identidade do sem-terra e estão estreitamente vinculadas à cultura. Portanto, uma ênfase nos conflitos pode ser útil para a promoção de reflexões e reconsiderações acerca dos conceitos de linguagem, cultura e identidade. Globalização e nacionalismo são temas que também recebem atenção considerável, já que o MST produz um forte discurso em favor das tradições culturais nacionais, o qual, por sua vez, está cada vez mais sendo contestado pela globalização econômica e cultural em processo atualmente. Narrativa, religião e ambientalismo são também aspectos analisados. A partir da pesquisa, foi possível concluir que conflitos e contradições, na ação ou na auto-representação, contribuem para intensificar a pluralidade do movimento e tanto refletem quanto definem as identidades dos sem-terra. A análise foi feita a partir de textos da página do MST na Internet e de boletins eletrônicos elaborados pelo movimento e por grupos a ele relacionados. Texto, neste caso, é entendido como sendo multimodal, de modo que imagens e outros modos de produção de significado foram também investigados. Foram analisados ainda textos impressos, retirados de suas publicações: Revista Sem Terra, de circulação bimestral, e Jornal Sem Terra, publicado mensalmente. Outras fontes também foram adotadas, como entrevistas com membros do movimento e um diário de campo elaborado a partir de visitas a assentamentos, secretarias e manifestações do MST. / Access to power in nowadays society can be gained through the control over discourse practices made possible by the use of two powerful tools: the English language and the new technologies of communication. That is true also for social movements around the world, especially the MST, Brazils Landless Workers Movement. However, by making use of these tools, the MST may jeopardize its own identity, since they are usually related to its opponents (or its Others). This work examines the identity conflicts stemming from MSTs use of English and new technologies in the articulation of local and global resistance against cultural, political and social hegemonic forces, taking into consideration the context in which the movement operates and in which its identity is constructed. It is based on four main themes: identity, culture, languages and new technologies. Culture and identity are everchanging concepts. Languages and new technologies cannot be seen as mere tools. They take an active role in the construction of the landless identity. Likewise, they are strictly tied to culture. Therefore, an emphasis on conflicts may be useful for the promotion of reflections and reconsiderations on the concepts of language, culture and identity. Globalisation and nationalism are themes that also received considerable attention, since the MST produces a strong discourse in favour of national culture and traditions, which, on the other hand, is gradually being challenged by the cultural and economic globalisation in course nowadays. Other aspects analysed in this work involve narrative, religion and ambientalism. The research concluded that conflicts and contradictions, in the actions as well as in the selfrepresentation of the landless, are useful for enhancing the plurality of the movement and they both reflect and shape the landless identity. The corpus is comprised of a selection of texts from the movements official website and from electronic bulletins and newsletters sent by the MST and other groups related to it. Text is understood here as being multimodal, so that images as well as other modes of meaning-making were examined. Printed texts were also analyzed, especially those from the MSTs publications: Revista Sem Terra, a bimonthly magazine, and Jornal Sem Terra, a monthly newspaper. Other sources were also adopted: interviews with members of the movement and a field diary based on visits to MST settlements, offices and demonstrations.

A presente pesquisa apresenta uma investigação sobre as concepções de língua e cultura decorrentes dos discursos e das práticas de ensino de duas professoras de inglês da escola pública regular de ensino formal. Os registros desta investigação são analisados sob uma perspectiva metodológica qualitativo-interpretativa de caráter etnográfico (GEERTZ, 1978; ANDRÉ, 2008) e servem como insumos para a reflexão e discussão sobre o tema segundo a perspectiva das teorias educacionais dos novos letramentos e multiletramentos. Tais discussões levam em conta as mudanças da sociedade atual (COPE; KALANTZIS, 2000), a influência da globalização (BAUMAN, 1998; HALL, 1992; SUÁREZ-OROZCO, M.M. & QIN-HILLIARD, 2004), mudanças epistemológicas (LANKSHEAR; KNOBEL, 2003; MORIN, 2000; MONTE MÓR 2002, 2008, 2009a), e a ênfase no caráter educacional, cultural e crítico do ensino de línguas estrangeiras na educação formal (OCEM-LE, 2006). Diante das análises decorrentes das observações de aulas, das entrevistas e conversas informais com as professoras, dos questionários respondidos pelos alunos e da análise de documentos, pudemos identificar concepções que evidenciam elementos atribuídos a noções ditas tradicionais de conceber língua e cultura, ou seja, a língua como um sistema abstrato estrutural com base, principalmente, na gramática ou como uma ferramenta de comunicação. Cultura, por sua vez, apresenta-se sob a concepção antropológica e humanista, como um aspecto geralmente dissociado da língua. Identificamos, ainda, que ambas as professoras conhecem e estudam abordagens de ensino de línguas estrangeiras que abarcam concepções de língua e linguagem com viés sociocultural, sem contudo, parecer transpor ou se apropriar de tais concepções de maneira que mudem suas práticas de ensino. Tais evidências, contudo, não surgiram de maneira linear e homogênea, uma vez que as práticas pedagógicas e narrativas das professoras mostraram-se descontínuas e conflituosas. Ambas as professoras mostraram-se bastante preocupadas e comprometidas com o trabalho que realizam e com a contínua busca por tornar suas práticas significativas. / This research presents an investigation regarding the conceptions of language and culture identified in the speeches and teaching practices of two English teachers of formal education in public schools. The reports of this investigation are analyzed under the methodological standpoint of an interpretative-qualitative research, with ethnographic aspects (GEERTZ, 1978; ANDRE, 2008). It serves then as a starting point for a discussion about this theme from the perspective of the educational theories of new literacies and multiliteracies. This discussion takes into account the recent ongoing changes in society (COPE; KALANTZIS, 2000), the influence of globalization (BAUMAN, 1998; HALL, 1992; SUÁREZ-OROZCO, M.M. & QIN-HILLIARD, 2004), epistemological changes (LANKSHEAR; KNOBEL, 2003; MORIN, 2000; MONTE MÓR 2002, 2008, 2009a), and an emphasis on the educational, cultural, and critical aspects of foreign language teaching in formal education (OCEM-LE, 2006). Given the resulting analyzes of classroom observations, interviews and informal conversations with the teachers, questionnaires answered by students, and document analysis, we identified concepts that highlight elements assigned to the so-called traditional notions of language and culture. That is, language as an abstract structural system based mainly on grammar or as a tool of communication. Culture, in turn, is regarded in its anthropological and humanist sense, generally dissociated from language. We also found that both teachers know and study foreign language teaching approaches that encompass sociocultural concepts of language, however, seeming not to apply or relate these concepts to their own teaching practices in a way to transform them. Such indications, however, did not arise in a linear and homogeneous way, since the pedagogical practices and narratives of the teachers were discontinuous and conflicting. Both teachers were quite concerned and committed to their work and to the continuing search for making their practices meaningful.

That a link exists between language and culture has long been accepted; however, not only the extent, but also the exact nature of that link remains unclear. In recent years, rhetoricians have raised questions about how culture affects the patterns of organization and other rhetorical features of writing. At present, the search for answers to these questions is made difficult by the cultural bias imposed by the language of any analysis of writing that may be undertaken and by a lack of criteria that can be used in performing such an analysis.

Taking the works of William Gibson as its point of focus, this thesis considers cyberpunk’s expansion from an emphatically literary moment in the mid 1980s into a broader multimedia cultural phenomenon. It examines the representation of racial differences, and the formulation of global economic spaces and flows which structure the reception and production of cultural practices. These developments are construed in relation to ongoing debates around Japan’s identity and otherness in terms of both deviations from and congruities with the West (notably America). To account for these developments, this thesis adopts a theoretical framework informed by both postmodernism as the “cultural dominant” of late capitalism (Jameson), and orientalism, those discursive structures which produce the reified polarities of East versus West (Said). Cyberpunk thus exhibits the characteristics of an orientalised postmodernism, as it imagines a world in which multinational corporations characterised as Japanese zaibatsu control global economies, and the excess of accumulated garbage is figured in the trope of gomi. It is also postmodernised orientalism, in its nostalgic reconstruction of scenes from the residue of imperialism, its deployment of figures of “cross-ethnic representation” (Chow) like the Eurasian, and its expressions of a purely fantasmatic experience of the Orient, as in the evocation of cyberspace. In distinction from modern or Saidean orientalism, postmodern orientalism not only allows but is characterized by reciprocal causality. This describes uneven, paradoxical, interconnected and mutually implicated cultural transactions at the threshold of East-West relations. The thesis explores this by first examining cyberpunk’s unremarked relationship with countercultural formations (rock music), practices (drugs) and manifestations of Oriental otherness in popular culture. The emphasis in the remainder of the thesis shifts towards how cyberpunk maps new technologies onto physical and imaginative “bodies” and geographies: the figuration of the cyborg, prosthetic interventions, and the evolution of cyberspace in tandem with multimedia innovations such as videogames. Cyberpunk then can best be understood as a conjunction of seemingly disparate experiences: on the one hand the postmodern dislocations and vertiginous moments of estrangement offset by instances of intense connectivity in relation to the virtual, the relocation to the “distanceless home” of cyberspace. As such it is an ever-expanding phenomenon which has been productively fused with other youth-culture media, and one with specifically Japanese features (anime, visual kei, and virtual idols).

The objective of this study is to investigate the appropriateness of the term kami (神) as the translation of the term ‘God’ from the point-of-view of Dynamic Equivalent (DE) translation in Japan. The study argues that the translated term kami (神) in the Japanese Bible was adopted at first without sufficient investigation of its appropriateness but because of its penetrating character, it became the exclusive term to represent the monotheistic God. Discussion of the effect of the philosophy of Dynamic Equivalent translation in the history of Bible translation in Japan and the history of the changes of the Japanese notion of God is used to justify the validity of the above argument. As a procedure, two translation methods (DE and FE) seen in conventional Bible translations have been compared, supported by case studies where these methods are used. Next, to understand the mind of the Japanese who were the recipients of the new concept of God, the history of Japanese Shinto is discussed. Finally, the lives of two Japanese assistants of Japanese Bible translation, Anjirō and Otokichi, are studied. The study concludes that the adoption of kami (神) was appropriate from the point-of-view of DE translation, and the Japanese assistants also applied the DE translation method unconsciously. A reassessment of their selection of the terms for God is possible if they are seen as examples of the DE translation method.

The settlement of the Nunavut land claim in 1993 followed closely by the enactment of the Nunavut territorial legislation in 1999 were significant historical events for all aboriginal peoples in Canada. The newly formed public government made a commitment to have Inuit traditional knowledge, language, and culture as the foundation of "all we do". This commitment provides the starting point for the present study, which explores how the role of Inuit language and culture is constructed within the curricula and practices of Nunavut schooling. Data were generated from dialogue with Nunavut teachers and with authors of the Inuuqatigiit curriculum. In order to interpret the interview texts, a discourse analysis was undertaken using James Gee's ideas of situated meanings, cultural models, and discourses at work within them in relation to the Nunavut schooling context. This analysis was informed by a critical review of government and academic texts related to northern education policy.

This research explores the experiences of young people, youth leaders, villager elders/ leaders, parents of teenagers, and government workers in Goroka, Papua New Guinea (PNG), to facilitate further understanding of youth development approaches and strategies. The study in particular investigates the possibility of establishing a link between relevant traditional youth upbringing methods and the positive youth development approaches emerging from the Western world. Positive youth development approaches are those strength-based approaches that promote young people’s capabilities to learn and strive in the diverse settings they live, in contrast to the conventional youth development approaches which addresses immediate youth problems. The National Youth Policy of PNG focuses on involving young men and women in meaningful activities in social, spiritual, political, and cultural development through participation in the affairs of their families and communities. The results of the research indicated that the Youth Policy’s objectives were never fully implemented in Goroka. This may have contributed to the numerous problems encountered by young people that include: confusion between traditional and modern cultures, poverty and hardship, drug and alcohol abuse, prostitution, theft, and unemployment. The enormous efforts by schools, churches, government departments, donors, and youth-oriented organisations to deal with youth issues seemed inadequate in relation to the contemporary youth population. It is evident that conventional youth development approaches have failed to educate young people that it is a viable option to return home and become productive citizens. Thus alternative youth development approaches have to be found to assist these youth. This finding points to a need to establish a link between traditional culture, whereby the whole community takes responsibility for guiding young men and women through the transition to adulthood, and positive youth development. It suggests further research should be conducted to determine how this might be achieved by building upon the existing youth development approaches and strategies.