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This article introduces a new field of enquiry called revivalistics, and explores its trans-disciplinarity and various ethical, aesthetic and utilitarian benefits. Revivalistics is an emerging global, trans-disciplinary field of enquiry studying comparatively and systematically the universal constraints and global mechanisms on the one hand (Zuckermann, 2003; 2009; 2020), and particularistic peculiarities and cultural relativist idiosyncrasies on the other, apparent in linguistic reclamation, revitalization and reinvigoration across various sociological backgrounds, all over the globe (Zuckermann, 2020; Zuckermann & Walsh, 2011; 2014). The article focuses on the crucial differences between revivalistics and documentary linguistics. It provides examples from the field that demonstrate the complexity of the revivalist’s work and how the revivalist’s work is distinct from that of the documentary linguist. Too many documentary linguists mislead themselves to believe that they can easily be revivalists too. But there are two crucial differences between revivalistics and documentary linguistics, which are at war between themselves: (1) Whereas documentary linguists put the language at the centre, revivalists put the language custodians at the centre. (2) Whereas in documentary linguistics the Indigenous/minority people have the knowledge of the language, in revivalistics the revivalist is the one with that knowledge. Given that the Aboriginal/minority people are the language custodians, and given that the language custodians are at the centre of the revivalistic enterprise, the revivalist must be extremely sensitive. A revivalist is not only a linguist but also a psychologist, social worker, teacher, driver, schlepper, financial manager, cook, waiter, babysitter, donor etc. A revivalist must have a heart of gold, “balls” of steel and the patience of a saint. Language revival is similar to co-parenting. But the revivalist is only a step-father. The important biological mother is the Indigenous/minority community. If you are the step-father and your spouse, who is the biological mother, makes what you perceive to be a mediocre decision with regard to your children, you cannot just disapprove of it. After all, the children are your spouse’s more than they are yours. You must work together for the best possible outcome. Similarly, if the community supports a decision that is not linguistically viable, the revivalist can try to inspire the community members, but must accept their own verdict. That would be difficult for a documentary linguist with poor social skills.
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This paper investigates the Generic Structure Potential (GSP) of Lati inu aka aka Biodun/Kayode (LIABK), a Nigerian secondary gatekeeping radio news programme, with the aim of indicating the stages of the genre where conversational humour typically occurs, and then it analyses humour types in the data through the neo-Gricean concept of untruthfulness and pragmatic act theory. The data for the study constitute a ten hour audio recording of Lati inu aka aka Biodun/Kayode from two radio stations in Ekiti and Ondo States, South-Western Nigeria. The GSP of LIABK is constituted by five obligatory elements: Opening (O), Advertisement (A), Pre-news Presentation (PnP), News Presentation (NP) and Closing (C). The genre-based expectations for O, PnP and C, and then NP are to provide entertainment and information to the listeners respectively. Thus, humour typically occurs in the O, PnP, and C stages of the programme, and rarely occurs in NP. Four humour types are indicated: song-as-humour, absurdity, joint fantasising, and speaker-meaning-telic humour respectively. While song-as-humour resists being neatly categorised as autotelic humour, absurdity and joint fantasising are easily characterised as thus. The pragmatic act analysis reveals the incremental, sequential, and co-constructed nature of the humour types. Furthermore, the pragmemes of entertainment and offering of opinion by the news presenters constitute the affordances or genre-based expectations that constrain the social activities that constitute LIABK. The study contributes to the scholarship on secondary gatekeeping in Nigeria broadcast media, conversational humour, and pragmatics.
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The aim of this article is to clarify the fuzzy notion of “successful humour”. It focuses on humorous sequences in French face-to-face interactions which are both successful and have a same type of target: a collective “Other” (foreign culture, a French or foreign institution, a French or foreign socio-professional group). It will be shown that laughing about/at others (with all the aggressiveness this could imply) is not inconsistent with the necessary collaborative aspect of the conversation. On the contrary, the necessary collaboration between the participants will be highlighted through analysing humour in two different but complementary ways. Firstly, analysing humour through one specific target (the collective “Other”) will show that the participants rely on shared knowledge to display fictitious identities allowing them to construct humour. Secondly, a structural analysis of successful humorous sequences will deepen the notion of successful humour, highlighting two different structures: a two-part structure and a three-part structure. While the terms “successful humour” will be restricted to the former, the notion of “humorous convergence” will be proposed to refer to the latter. This study is based on 51 successful humorous sequences extracted from three face-to-face interactions audio- and video-recorded in an anechoic room at Aix-Marseille University, France.
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The empirical analysis in this paper deals with establishing humour examples based on script opposition patterns in online comments regarding Montenegro’s accession to NATO. It is established that the opposing scripts prevailing in the comments on political setting in Montenegro are heavily dependent on Montenegro’s turbulent history and dominant collective scripts such as pride and bravery. As online comments are an emerging genre, a reference to the influence of computer-mediated communication was also made, where pragmatic interpretation called for the help of critical discourse analysis. The results show that the script opposition parameters enable not only linguistic but also pragmatic revelations about Montenegrin people and their chief values or scripts. Script opposition examples within commenters’ standpoints are explained with reference to diachronic level and the modern values in Montenegro.
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This study focuses on the women policies of the Turkish government and the female humour that is created in response to these policies. A humour magazine is used as the main source since this specific magazine, which is named Bayan Yanı (The Seat Next to a Lady), has the privilege of being the only humour magazine created solely by female caricaturists and writers in Turkey. Six samples of female humour related to intimate matters are selected purposefully from 16 issues of this magazine published between January 2015 and June 2016 and analysed in content, tone, and function. The aim is to develop an understanding on female humour, especially the humour of the intimate, created to lead the public to question the effectiveness of political decisions and practices related to women policies.
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Using an empirical approach, this study addresses the question whether followers of different religious beliefs (Christians, Muslims, and Hindus), as well as Atheists and Agnostics manifest different senses of humour when rating a variety of jokes. The study further investigates whether one’s religious background influences the threshold of what is considered offensive. And finally, it seeks to answer whether jokes targeting religions other than one’s own are always perceived as funnier. Analysing the results of a public survey (N=783) containing a blend of religious and non-religious jokes (including irreverent ones), we found that Hindus demonstrate overall the highest humour appreciation among all the groups, while Christians were the least amused by the jokes presented on the survey. Muslims had overall robust humour responses, despite reporting the highest incidence of being offended. Atheists were the least likely to be offended, and they generally enjoyed irreverent jokes. All groups agreed that if a joke was seen as offensive, its funniness was reduced.
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Failed humour can be explained by communicative gaps, at either the semantic or pragmatic levels, but sometimes, after all is ‘said and done’, people resist humour for purely discursive reasons. Some may recognise the divisive nature of a humorous text, and experience conflicting feelings. Others may welcome humour purely because of its appeal to ideology, while the text itself may not be considered as being very funny. Then there are people who ‘go along with the joke’ purely to avoid losing face. Political humour is a site of great power, where the stakes are high. For example, Donald Trump rejected Baldwin’s SNL parody, finding his ‘alter ego’ “unwatchable” and “not funny”. Other politicians, and members of the public, however, choose to respond to political humour in diverse ways. The reception of humour, therefore, is more complex than it appears. We might resist humour because of a deficiency in linguistic competence, but we might also resist humour because of literacy competence. This paper will theorise that there exists a ‘default setting’ in a person’s discourse, such that when encountering an instance of humour, we all employ a Discursive Defence Mechanism (DDM), and that there are ‘triggers’ which provoke this DDM.
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Studies on humour have indicated that humour has a lot to offer to both language teachers and learners. Creating a positive classroom environment and lowering affective barriers to language learning are among the several effects of humour. However, the appreciation of humour can be culture-specific and context-dependent. For example, greater values may lie in the employment of humour in English as a foreign language (EFL) settings such as Turkey where the communicative-oriented teaching methods are still in their infancy stage. The current study, therefore, examined the potentials of humour from Turkish EFL learners’ perspective to elicit their opinions regarding the importance and potent roles of humour in EFL classrooms. In this attitudinal study, a mixed-methods design was used. A comprehensive humour perception questionnaire and semi-structured interviews were employed. Two hundred and fifty college EFL students completed the humour survey and eight of them participated in the follow-up interviews. The results indicated that Turkish college-level EFL students have largely positive attitudes towards using humour in English classrooms. Additionally, students considered humour as an effective pedagogical tool that can increase their attentiveness, attention span, confidence in English classrooms, and teacher-student solidarity, as well.
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Introduction. The article addresses the problem of bilingualism of deaf children in the educational process with the main focus on enhancing their creative abilities and socio-psychological adjustment. The purpose of the research is to study and describe the resource for the development of creative abilities and socio-psychological adaptation of children with hearing impairment. Materials and Methods. In this paper the authors provide a review of Russian and international studies into the role of bilingualism in deaf education. The evaluation of creative abilities and socialization of children with hearing impairment was conducted using the following projective methods: ‘Measurement of creative thinking’ (E. Torrance’s Incomplete figure test), N. V. Shaidurova’s measurement of older preschoolers’ creativity, ‘A picture of the family’ by T. G. Khomentauskas (adaptated by O. Y. Piskun and R. O. Agavelyan) as well as sets of survey methods including M. A. Panfilova’s “Sociometric questionnaire for children” and V. V. Tkacheva’s “Questionnaire for parents”. The sample consisted of 16 senior preschool age deaf children and their parents (n = 16). Results. Results. The authors identify the features of the development of creative abilities in children with hearing impairment: a slow formation of verbal speech, role-play interaction, and abstract thinking. The study reveals low socio-psychological adaptation, high parental deprivation and anxiety. In some cases, children are deprived of constructive interaction with their parents. It is emphasized that bilingual learning environment can be considered as a tool of deaf children’s social adjustment. The relevant learning environment can be created within the center of development and psychological and educational support for individuals with special education needs. Competent professionals (including those with disabilities) who use Russian sign language are motivated to communicate with deaf children and their parents for subsequent successful social integration and adjustment. Conclusions. The study concludes that within a personality-centered paradigm of a bilingual educational environment for creative development of children with hearing impairment and their socio-psychological adjustment, the leading factor is the bilingual approach to creating the center for psychological and educational support for families with the main focus on constructive interaction with deaf children.
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Review of: Anna Zielińska - HANNA PUŁACZEWSKA, WYCHOWANIE DO JĘZYKA POLSKIEGO W NIEMCZECH NA PRZYKŁADZIE RATYZBONY. DWUJĘZYCZNOŚĆ DZIECI Z PERSPEKTYWY RODZICÓW, „Primum Verbum”, Łódź 2017,1 ss. 223
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Oba wyrazy u podstaw mają łaciński rzeczownik femina ‘kobieta’, jednakże procesy ich adaptacji w polszczyźnie przebiegały nieco inaczej. Pierwszy z nich: feminatywum (< łac. feminativum dosł. ‘uczyniony zniewieściałym’ < łac. feminativus dosł. ‘czyniący zniewieściałym’ < łac. feminatus dosł. ‘zniewieściały’) należy do słownictwa specjalistycznego, a ściślej rzecz ujmując – do terminologii językoznawczej i oznacza rzeczownik, który – zwykle derywowany od rzeczownika rodzaju męskiego – nazywa kobiecy zawód bądź funkcję albo stanowi żeński wariant nazwy wykonawcy czynności lub osobową żeńską nazwę charakterystyczną [por. Łaziński 2006].
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The editorial article for the special issue of EJHR “Laughter and Humour in Communication” provides an overview of all the presented articles and highlightsthe general idea of the issue.
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Many modern scholars consider the Old Testament Book of Jonah being written in a boldly parodic manner. The narrative engages many details that sound humorous for a modern reader. However, from the standpoint of late Antique and early Medieval patristic exegesis, it is often unclear whether Byzantine interpreters perceived such passages laughable or at least inappropriate for a prophetic writing. This study presents a few examples of early Byzantine commentaries to the episode with Jonah and a gourd (Jonah 4:6–11). None of the commentaries expresses any explicit amusement caused by the discussed text. However, the style, method, or context of each commentary appears to be passing the traditional bounds of Bible interpretation. The earlier interpreters adhere to the most expected moral reading of Jonah 4, but they use epithets, metaphors, or omissions, which produce the effect of paradox comparable to the biblical wording itself. The later commentaries tend to involve unexpected and even provocative senses. In such interpretations, God can be thought of as being able to play with a human or even to fool and deceive. What seems us humorous in the Bible, Byzantine commentators take primarily as a paradox, which they did not explain or remove but elaborate further paradoxically. The later an interpreter is, the bolder his paradoxical approach appears. The results of the study provide some clues to understanding how the interpretation of humorous, parodic, or ironical passages were developing in the history of Byzantine intellectual culture.
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Fifty people compiled diaries in which they described the sounds of their daily life in cities around the world. Of the 940 hours of observation there were 200 entries that referred to sounds of laughter, both live and recorded. The participants of the research always identified laughter sounds explicitly, unlike other urban sounds. The sound of laughter has a powerful cultural-symbolic superstructure. Learning how we use laughter, what we hear and how we react when someone laughs can help us to understand the key processes taking place in the urban space today. Laughter can at once attract and repel, signal danger and relieve social tension. It can lead equally to social agents’ inclusion and exclusion in the situation of interaction, and can largely determine the form and extent of their inclusion. A citizen’s interpretation of the sound of laughter depends directly on the media technologies which predominate in the urban environment and channel their cultural experience and sonic imagination.
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Research was conducted using a series of light bulb jokes (Forabosco 1994). The original target of the jokes were the Poles, retargeted into “carabinieri” in Italy. A question is advanced: why carabinieri? An enlightening answer comes from comparative sociology.
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