Durante los últimos años, la publicidad ha integrado nuevas estrategias al elaborar sus campañas con la finalidad de generar un vínculo entre la marca y el público objetivo. Es por ello que en el Perú, actualmente, muchas marcas han optado por utilizar la identidad nacional como concepto de marca para la elaboración de sus estrategias publicitarias. Asimismo, los recursos, usualmente empleados dentro de estas campañas, son la cultura y el lenguaje, ya que forman parte de la identidad peruana. Ante esta situación, marcas como Inca Kola han optado por utilizar un lenguaje más afín a su público con el propósito de generar una identificación en ellos. Así pues, muchas de estas campañas han empleado un lenguaje conformado por jergas y peruanismos, debido a que corresponden a un tipo de habla coloquial, el cual genera una mayor afinidad con los peruanos. En ese sentido, esta investigación tiene como objetivo identificar y analizar las características de las jergas y peruanismos utilizados dentro de la publicidad, bajo un enfoque metodológico cualitativo. / In recent years, advertising has integrated new strategies when developing its campaigns in order to create a link between the brand and the target audience. That is why in Peru, currently, many brands have chosen to use the national identity as a brand concept for the development of their advertising strategies. Likewise, the resources, usually used within these campaigns, are culture and language, since they are part of the Peruvian identity. Faced with this situation, brands like Inca Kola have chosen to use a language more related to their audience in order to generate an identification in them. Thus, many of these campaigns have used a language made up of slang and Peruvianisms, because they correspond to a type of colloquial speech, which generates a greater affinity with Peruvians. In this sense, this research aims to identify and analyze the characteristics of the jargons and Peruvianisms used within advertising, under a qualitative methodological approach. / Trabajo de investigación

<p>The purpose of this narrative inquiry is to portray a complex picture of Mexican origin immigrants living in the United States. This study portrays their lives, their experiences, and their thought processes from the moment they made their life-changing decision to immigrate to the USA until their current realities of life in the American Midwest. The stories discussed and the interpretations made are the result of oral interviews with four families conducted in their native language of Spanish. The personal experiences of the seven participants are familiar to thousands of immigrants who arrive to the USA daily. Although these immigrants experience a great deal of hardship, they also develop a strong layer of resilience and solidarity with each other. The study also provides an in-depth analysis of key works of literature written by, and about, Mexican and Hispanic immigrants. These books are: <i>Con Respeto: Bridging the Distances Between Culturally Diverse Families and Schools, An Ethnographic Portrait </i>(Valdés, 1996); <i>Of Borders and Dreams: A Mexican-American Experience of Urban Education </i>(Carger, 1996)<i>; The Circuit: Stories from the Life of a Migrant Child </i>(Jiménez, 1997)<i>; The Undocumented Americans</i> (Cornejo Villavicencio, 2020)<i>; </i>and <i>The House on Mango Street</i> (Cisneros, 1984). The experiences portrayed within these masterful works are then connected to those of the participants of this narrative inquiry. Additionally, connections are made by the researcher, a scholar of Mexican origin living in the American Midwest. This work illustrates why people choose to emigrate, their family and gender roles, their focus on educating the next generation, and their strong religious faith. It also depicts their challenges, fears, and resilience as they navigate living “between two worlds.”<br></p><p></p>

No description available.

The National Geographic Channel’s miniseries “Snake Salvation” resurrected a vested interest with the heavily documented practices of signs-following believers in central Appalachia. The current body of scholarship surrounding these congregations focuses mostly on oral history narratives and explanations of religious fundamentalism; a critical analysis of the discourse shared by these congregation members is noticeably absent. This thesis explores selected interviews with George Hensley, Andrew Hamblin, Jamie Coots, and Alfred Ball through the interdisciplinary application of discourse analysis paired with social disclosure theory to unveil the underlying struggles with power and personal beliefs expressed by each pastor. The research performed throughout this study spans interviews collected and published from the 1940s to 2014. Through a discourse analysis performed on these interviews coupled with support from sociological and communicative theoretical frameworks, this study looks to highlight struggles with power and authenticity present for signs-following pastors.

No description available.

The M.A. thesis approaches the trilingual language situation of Bratislava via example of four case studies of old trilingual Bratislava inhabitants. The first chapter introduces the historical context of old Bratislava; it is an extended introduction to the city issues, its ethnicities and languages. The second chapter processes respondents' language biographies with regard to language acquisition, contemporary language use and transferring languages to the next generations. The third chapter is close analysis of code- switching in respondents' speeches. The fourth chapter concentrates on language ideologies connected to individual Bratislava languages and ethnicities. The last chapter describes the components of collective and individual memory of respondents, such as mental map of the city (emerging through speaking about the city promenade, confectioneries and also celebrations) and repeated stories connected to languages. The thesis contributes to the discourse about (not only) language identity of Bratislava and approaches the use of specific sociolect of the city's older generation of indigenous inhabitants.

This master's thesis deals with the implications of metaphorical language, which comedy news programs used to portray Donald Trump as a candidate during the 2016 US presidential election. First, the author outlines the most important moments of Donald Trump's presidential campaign, then introduces the comedy news genre as well as three comedy news programs - The Daily Show, Last Week Tonight and Real Time - which are included in the analytical part of the thesis. The thesis continues with the theoretical and methodological chapters, in which conceptual metaphor analysis based on the works of Lakoff, Johnson and Yanow is presented. The metaphor analysis itself, performed on 73 comedy news episodes, reveals that mostly the same metaphors were used across all three programs and they overwhelmingly portray Donald Trump as non-human. As the election kept approaching, Donald Trump was increasingly portrayed as "a natural disaster," "the apocalypse" or "the Devil." The author suggests that the overall tacit objective of the metaphors used in the three comedy news programs was to dehumanize Donald Trump. Finally, the limitations of the analysis are discussed and suggestions for further research on the implications of metaphorical language are made.

El albur es un fenómeno lingüístico y duelo verbal de doble sentido sexual altamente asociado con la identidad y el lenguaje mexicano. El objetivo de esta tesina es explorar el albur y su relación con género, desde su concepción prehispánica hasta la actualidad, para averiguar el posible rol que pueda tener en este juego una persona de identidad de género no masculina. Al efecto, se revisa literatura sobre el albur tales como Johansson (2006), Lavertue (1998), Martínez García &amp; Erdösová (2020) y Durán González (2012), además de trabajos sobre la identidad mexicana como (Paz ([1950]1996), Szasz (1998), Lagarde ([1990]2005) y Domínguez Ruvalcaba (2013), entre otros. Se hace un análisis pragmático y sociolingüístico del albur con ayuda de teorías lingüísticas relacionadas con el humor, factores sociolingüísticos y el habla femenina, más notables la Teoría General del Humor Verbal propuesta por Attardo &amp; Raskin (1991), la variedad sociolingüística de Silva-Corvalán &amp; Enrique-Arias (2017), el trabajo de Diaz-Campos (2014) sobre lengua, edad, género y nivel socioeconómico, además de los hallazgos de Alvarado Ortega (2016) con respecto a la descortesía y humor fallido en conversaciones entre hombres y mujeres. Finalmente, se presentan los resultados y el análisis de un estudio cuantitativo nuevo, investigando cómo la juventud mexicana universitaria percibe la relación entre el albur y género al presente. Se encuentra que casi todas/os informantes se consideran capaz de entender el albur y que personas de todos géneros emplean el albur. El grado de entendimiento y empleo se percibe como un poco más bajo en las mujeres/personas de identidad de género no masculino, lo que se puede explicar por una falta de tradición y el valor negativo sociolingüístico del albur. En comparación con el hombre alburero, otra persona alburera se ve como un elemento más extraño; con respecto a las actitudes positivas y negativas, no se puede distinguir una divergencia fuerte. Se concluye que, actualmente, el albur no se debe considerar como un fenómeno necesariamente propio de los hombres, y que la inclusión de personas de otras identidades de género puede desarrollar, enriquecer y añadir valor humorístico a la tradición. / Albur is a linguistic practice largely restricted to Mexican identity and language use, constituting verbal duels of sexual double entendres. The current thesis seeks to explore how albur relates to gender, ranging from its prehispanic conception to the present day, focusing on the nature and possibility of involvement of non-male participants. To that end, literature on albur is revised, such as Johansson (2006), Lavertue (1998), Martínez García &amp; Erdösová (2020) and Durán González (2012), as well as works exploring Mexican identity, including Paz ([1950]1996), Szasz (1998), Lagarde ([1990]2005) and Domínguez Ruvalcaba (2013). A pragmatic and sociolinguistic analysis of the practice is made on the foundations of linguistic theories regarding humor, sociolinguistic factors and feminine language use, including but not limited to; The General Theory of Verbal Humor (GTVH) developed by Attardo &amp; Raskin (1991); sociolinguistic variety by Silva-Corvalán &amp; Enrique-Arias (2017); the work of Diaz-Campos (2014) in regard to language, age, gender and socioeconomic status; and the finds of Alvarado Ortega concerning impoliteness and failed humor in conversations between men and women. Finally, the thesis also presents the results and analysis of a new quantitative study focused on how young Mexican university students view albur and gender relations in the present day. Almost all participants self-report understanding the discourse of albur, and people of all gender identities report practicing it. The degree of understanding and use is slightly lower in women/people of non-male gender identities, which can be explained by a lack of tradition and the negative sociolinguistic value of albur. Compared to male participants, other participants are to a greater extent viewed as a strange element; regarding positive and negative attitudes there is no strong difference towards the two. It is concluded that, today, albur should not be considered a phenomenon restricted to men, and that the inclusion of non-male participants can develop, enrich, and add humoristic value to the tradition.

The language contact of the inflectional Romani and Spanish, Catalan and other languages of the Iberian Peninsula began in the first half of the 15th century. A long- term and immediate contact between Romani and a language of the majority in several places of Europe resulted in emergence of so called Para-Romani varieties, mixed languages which predominantly make use of the grammar of the surrounding language, whereas the Romani-derived vocabulary is at least partly retained. In the Iberian Peninsula several Para-Romani varieties emerged. The process of their phonological, morphological and lexical evolution from the inflectional Iberian Romani is described in the first part of this thesis. The original form of the Iberian Romani of the 15th century was - according to our opinion - similar to so called early Romani of the Byzantine period that is supposed to end by the 14th century when the Romani language started to disperse throughout Europe. The influence of Spanish (and other languages of the Iberian Peninsula) is evident not only in the morphology and syntax, but also in phonology and semantics of the Iberian Para-Romani varieties. On the other hand, the Romani elements conserved in these varieties show archaic features as well as specific innovations and many of them can hardly be assigned...

Although it has spread mainly as a lingua franca, Kiswahili, Kenya`s national language, is increasingly becoming the language of intercultural communication. Most interestingly, Kiswahili is catching up as the medium of intra-group conversation in many rural up-country areas in Kenya. Not only do most Kenyan women wear lesos and kangas bearing Kiswahili proverbial sayings but the youth form different language communication almost invariably converse and interact through the medium of share or just Kiswahili. This brief paper sets out to speculate on the nature of Swahili lexical diffusion in up-country Kenya. Observation is made of the plorification of common Swahili names in both urban and rural areas far from the Swahili speaking coast. The paper argues that given the ever-growing tendency for non-Swahili speaking Kenyan up-country communities to adopt and use Swahili names represents a forum of intercultural communication. There seems to be a deliberate socio-cultural and political preference for Swahili names not just to denote borrowed Swahili concepts in the up-country communities but to forge a `nationalistic`culture as opposed to a localized and ethnic culture.