History of Linguistics

""La lingüística en España" es una contribución a la historia de la lingüística, en la nueva y atractiva vertiente de las memorias personales. Consta de 24 relatos o autobiografías intelectuales de lingüistas sobresalientes, en las que describen su formación y las causas que les condujeron a la lingüística. Permiten comprender mejor el mérito de sus tareas y aportaciones. También tienden un puente entre los orígenes de la lingüística en España y el panorama actual.
La obra presenta la historia como vivencia y reflexión, combina memorias personales, debates profesionales y manifiestos por una lingüística futura. Al mismo tiempo, identifica facetas de la sociedad en la que se han desarrollado esas trayectorias vitales. La escritura del yo produce de este modo un efecto sorprendente, porque trasciende la esfera del autor y plasma un panorama variado y contrastado de la lingüística contemporánea.""

The original intention of Charles de Foucauld was to prepare the arrival of the missionaries in the Hoggar, by composing a Tuareg lexicon and grammar. Then the collection of poems became for him a goal in itself. The six thousand verses he has collected are one of the few documents that allow us to hear the voice of the Tuaregs of the pre-colonial era.

El objetivo de estas páginas no es sólo ofrecer un resumen histórico de los inicios de la lexicografía en España, sino, más bien, de acuerdo con el título Fundamentos epistemológicos y metodologicos de la historiografía lingüística en el ámbito hispánico que los editores han dado al volumen del que forman parte, presentar una imagen de cómo se ha ido desarrollando la investigación sobre los comienzos de la lexicografía española. Se hará esto señalando las obras y los autores en que los investigadores han centrado su atención y determinando los distintos aspectos que se han considerado, así como las relaciones entre ellos.

The topic of the article is the borrowing of French idioms into the English language. The article primarily deals with the influence of the French language from the phraseological point of view. One way of forming idioms in the English language is borrow original phrases from another language. The borrowings of the second type, i.e. translated borrowings from another languages are not included in the analysis. Specific idioms are chosen from the idiomatic dictionary Cambridge International Dictionary of Idioms. Collins Concise Dictionary was consulted to check the origin of the idioms or words; it also contains the period of tranfer of an idiom into the English language. The French idiomatic borrowings are analysed from the point of the lexico-grammatical structure of the idioms, i.e. formal criteria, the classification of the idioms according to phrasal and sentence idioms. Each idiom is analysed individually. The target is to reveal the degree of  influence of the French language on the English language within the field of French idiomatic borrowings based on the historical development  of the English language. Subject to analysis is an orthographic and morphological level. Idioms are classified into groups on the basis of  identical morphological patterns. It is a tool  help to understand the patterns of French idiomatic borrowings for people, who do not know the French language. Furthermore, these patterns influences of the French language on the English language and help distinguish the degree of influence of the French language upon the English language.

During the first two decades of the twentieth century, Charles Bally (1865-1947) and Grigorij Vinokur (1886-1947) made an attempt, each in his own way, at establishing Stylistics as new applied linguistics. Nonetheless, as will be shown in the present paper, the object of stylistics of the two linguists differed. This paper will focus on the problems, raised by the two different approaches, as well as on the description ofthe different contexts, in which these two conceptions were formulated. In conclusion, it will be examined to what extent the differences are linked to two different linguistic schools of thought which are based on different
philosophical assumptions.
Key words: history of linguistics, stylistics, theory of literary language, colloquial language, linguistics of speech, language functions

The article in Russian is devoted to the last period of the existence of the „Words and Things“ movement (1938-1945) with H. Güntert and W. Wüst as its key figures that used terms and methods of the Nazy linguistics. This period has been largely ignored in publications on the History of Language Sciences in the XXieth century.

Table of contents
· Prefazione/Foreword, di Luca Clerici, Marcello Meli, Paola Mura > p. 9.
· Nota introduttiva / Introductory note, di Paola Mura, p. 17.
· Quasi una premessa / Almost a foreword, di Marcello Meli > p. 23.
· La Compagnia delle Indie Orientali britannica: economia, politica e cultura tra India ed Europa durante la seconda metà del Settecento e la prima metà dell'Ottocento, di Luca Clerici > p. 33.
· Fra filologia e linguistica. Divagazioni sulla conoscenza del vedico nell'Ottocento, di Romano Lazzeroni > p. 69.
· Il Rgveda e la tradizione nordica, di Marcello Meli > p. 81.
· Michele Kerbaker e la ricezione del Rgveda nell'Italia dell'Ottocento al tempo dell'Aurora di Giosue Carducci, di Daniele Maggi > p. 93.
· La letteratura indiana classica nell'editoria italiana contemporanea, di Giuliano Boccali > p. 111.
· Splendori e miserie della Sakuntala. I giudizi opposti di Herder e Hegel sull'India, di Davide De Pretto > p. 123.
· Gioco di specchi e coni d'ombra. Declinazioni del "pensiero indiano" in Hegel, Schopenhauer e Nietzsche, di Emanuela Magno > p. 145.
· La Sakontala di Foerster, Goethe e l?oriente, di Marco Meli > p. 167.
· Presenza della leggenda indiana di Sakuntala nelle creazioni musicali ottocentesche di area austro-ungarica, di Elisa Grossato > p. 179.
· Itinerari poetici e musicali tra India ed Europa, di Stefania Cerutti > p. 193.
· Aria di Sakontala, di Franz Schubert, revisione di Vittoria De Leonardis > p. 213.
· Il canto dell'ospite indiano. La suggestione indiana nel melodramma europeo tra Otto e Novecento, di Adone Brandalise > p. 229.
· Il fascino dell'India nelle arti figurative occidentali: le scenografie ottocentesche per il teatro d'opera, di Gabriella Olivero > p. 243.
· Mahler e l'Oriente: un percorso letterario e musicale, di Alberto Fassone > p. 261.
· Schegge indiane in due nuove opere liriche: Big Bang Circus (Piccola storia dell'universo) e Il canto della pelle - Sex unlimited, di Claudio Ambrosini > p. 273.
· Il fascino della musica indiana nel cinema di Pier Paolo Pasolini, di Roberto Calabretto > p. 307.
· Avventure coloniali, enigmi e viaggi dello spirito: alcune riflessioni sull'India nel cinema occidentale, di Stefano Socci > p. 319.

About this book
La ricezione della cultura indiana in Occidente è tema di grande interesse attuale e sottende un fenomeno complesso, stratificato e ricco di molteplici dissonanze. Uno degli aspetti indubbiamente rilevanti è costituito dalla funzione assunta dalle figure culturali provenienti dalla tradizione indiana nella rappresentazione dell'India operata in Occidente. Tradizione e ricezione, però, sono fenomeni distinti, e differenti gli intenti che ne sono all'origine. È vero infatti che, per un verso, la conoscenza della tradizione e dei testi indiani aiuta a comporre un discorso sull'India, più o meno scientifico che sia l'approccio prescelto. Per un altro verso, tuttavia, la ricezione non si arresta a un semplice dialogo con la tradizione, ma si sviluppa nell'elaborazione di una rappresentazione occidentale dell'India, dove quest'ultima costituisce spesso un pretesto per formulare un discorso che riguarda principalmente l'Occidente medesimo. Attraverso la rappresentazione dell'India, insomma, l'Occidente riflette e rappresenta se stesso.

http://www.padovauniversitypress.it/publications/9788869380266

World-Making Stories is a collection of Maidu creation stories that will help readers
appreciate California’s rich cultural tapestry. At the beginning of the twentieth century,
renowned storyteller Hanc’ibyjim (Tom Young) performed Maidu and Atsugewi
stories for anthropologist Ronald B. Dixon, who published these stories in 1912. The
resulting Maidu Texts presented the stories in numbered block texts that, while
serving as a source of linguistic decoding, also reflect the state of anthropological
linguistics of the era by not conveying a sense of rhetorical or poetic composition.
Sixty years later, noted linguist William Shipley engaged the texts as oral literature
and composed a free verse literary translation, which he paired with the artwork
of Daniel Stolpe and published in a limited-edition four-volume set that circulated
primarily to libraries and private collectors.
Here M. Eleanor Nevins and the Weje-ebis Majdy (Keep Speaking Maidu)
Language Revitalization Project Team illuminate these important tales in a new
way by restoring Maidu elements omitted by William Shipley and by bending the
translation to more closely correspond in poetic form to the Maidu original. The
beautifully told stories by Hanc’ibyjim are accompanied by Dan Stolpe’s intricate
illustrations and by personal and pedagogical essays from scholars and Maidu
leaders working to revitalize the language. The resulting World-Making Stories is a
necessity for language revitalization programs and an excellent model of indigenous
community-university collaboration.

En el primer apartado de este trabajo se recogen los principales hitos en la historia de la educación de las personas sordas en España. El segundo apartado enumera algunas de las fuentes primarias y secundarias de la Sordomudística y describe su posible tratamiento historiográfico en la Historia de la Lingüística española (HLE). El apartado tercero, a modo de conclusión, ofrece un análisis de la construcción de la imagen de Juan Pablo Bonet en la bibliografía secundaria actual, nacional e internacional, lo que permite exponer algunas reflexiones en torno a la construcción de la ciencia
.

The present paper advances, in an
extremely sketchy manner, the argumentative
core of several forthcoming articles. The
author claims that the Cartesian problem of the
instant comes up with renewed force in
contemporary linguistics ⎯ in different
directions represented by Gustave Guillaume,
Agustin García Calvo, or Noam Chomsky ⎯,
a discipline which faces (being for the most
part unaware of it) a seemingly unsolvable
contradiction or paradox. The overcoming of
these difficulties started in another area of
similar constructive importance (the focus here
being no longer the architecture of sound with
meaning, but the geometric constitution of
what appears to be real), namely, mathematics.
A solution is put forward which hinges on the
study of homotopy, as suggested by the socalled
theory of operads, initiated by Peter
May, and, based on it, on what has come to be
known as higher topos theory and associated
with the name of Jacob Lurie.

Keywords

Cartesian instant, Noam Chomsky, Economy
of Derivation, Agustín García Calvo,
Sentence-structuring mechanism, Gustave
Guillaume, Temps opératif, Michael Harris,
Jon Peter May, Operad Theory, Homotopy,
Jacob Lurie, Higher topos theory.

At last, a worthy antidote to the noxious trend that explains all human consciousness and behaviour in terms of the evolution and activities of the brain alone! Cognitive science, evolutionary psychology, and neurophilosophy, while adding complexity, have embraced the assumption that life unfolds primarily on the basis of evolving, interacting genes. But this view is unbalanced at best. Greenspan and Shanker remind us that opposition to it need not imply mysticism, idealism, or anything spooky. They state the predominance of cultural learning passed on from generation to generation, its content always changing and never complete.

The character of this interesting monograph is best captured (or should we say “alluded to”?) by its somewhat catchy subtitle: this is not yet another history of the emergence and character of Canadian English (CanE); there are plenty, high- quality and useful ones, both in article and in book length, for example Avis (1973), Chambers (1975), Bailey (1982), Boberg (2010), and many more. Instead, it showcases the story of the growth of awareness of the variety, its discovery, codi- fication, and acceptance, by pioneers of Canadian linguistics. It is said to offer an “intellectual history [...] [of ] the ‘founders’ of Canadian English” (p. xiii), focus- ing mostly upon the twentieth century. The book is more than that, in fact. It not only adds historiography to history but is based upon thorough, comprehensive and original archival research, and has a distinctive focus on the development of the lexicography of CanE, thus also contributing more generally to the history, methodology and impact of dictionary making in general.

L’article analyse l’"Examen critique des dictionnaires" (1808 ; 1828) de Ch. Nodier, texte inclassable qui réactive deux héritages (remarques sur la langue et dictionnaires) et mélange des micro-textes polémiques de doctrine grammaticale et lexicographique. Après avoir rappelé la genèse de l’ouvrage, l’article le situe dans le panorama de la lexicographie française et en retrace la réception. Sont analysés ensuite ses traits structurels et énonciatifs en regard des deux autres traditions métalinguistiques convoquées.

Friedrich Schlegel hosszas kutatást követően 1808-ban megjelentette az Ueber die Sprache und Weisheit der Indier című nyelvfilozófiai művét, amellyel jelentősen hozzájárult az indoeurópai nyelvelmélet megalapozásához. Schlegel nagy újítása az volt, hogy a kortárs Blumenbach összehasonlító anatómiai módszerét átalakította egy nyelvtörténeti vizsgálatra is alkalmas metódussá, s ezen alapuló etimológiai kutatással a német nyelv indiai eredetét kívánta alátámasztani. Az eredeti metódus szomatikus relevanciáját nyelvi érvényességgel bíró megközelítéssel váltotta fel. Koncepciójának egyik központi eleme később az „árja” kifejezés etimológiája lett: a nemesség és kiválóság nyelvi formulája révén kívánt kapcsolatot teremteni a német valamint az indiai nyelv és kultúra között. Ezt a nyelvi relevanciájú koncepciót „re-szomatizálták” aztán egyes követői, és látták el antiszemita mellékzöngékkel.
Nietzsche az Adalék a morál genealógiájához című írásában szintén jelentős szerepet szán az árja kifejezés etimológiai dimenzióinak: a nemes és alantas eredeti kettősségének egyik támasztékát látja a nyelvtörténeti mozzanatban. Nietzsche a szőke árják történeti nemességéből kiindulva vázolja fel a végül bukásra ítélt, „etikai” kiválóság kontúrjait. Az ehhez hasonló meglátások, kiegészülve például az Antikrisztus „szőke bestiára” vonatkozó megállapításaival, a „Redlichkeit” nietzschei erényének gyakorlásában nem jeleskedő náci interpretátorok hivatkozási alapjai lettek.
A két szóban forgó „történeti” témájú munka (a nyilvánvaló különbségek ellenére) egyaránt egy erősen problematizált eredet-fogalommal dolgozik. Mind Schlegel értekezése, mind Nietzsche írása számol a származás, a történeti elsőség gondolatának alapvetően impertinens jellegével, amelyről a biológiai-faji érvényesség igényével fellépő értelmezők nem vettek tudomást. A tanulmányban a két szerző eredet-felfogását a közös, nyelvi megalapozottságú, árjaságra vonatkozó meglátásaik révén kívánom bemutatni. Mindkét esetben értéktételező gesztus is áll a nyelvi árja-koncepció mögött: a szövegek egy általuk elismert értéknek állítanak fel történeti narratívát, az adott gondolat vagy erény genealógiáját hozzák létre. A rasszista indíttatású ideológiák ezt a sajátos megközelítést redukálják konkrét, histografikus koncepcióvá. A szövegben arra vagyok kíváncsi, hogy mennyiben tekinthető a két szerző árja-koncepciója egyazon filozófiai problémára (honnan származik a szellemi nagyság?) adott, némileg eltérő történeti válaszként; tehát mennyiben beszélhetünk ebben az esetben a filozófiai kiválóság-genealógia történeti variációiról. Mindenekelőtt az a kérdés érdekel, hogy Schlegel és Nietzsche miért nyúlt az árjaság fogalmához érték-történeti koncepciójuk megalapozásakor.

Bien que n’y ayant jamais enseigné, Joseph Vendryes a légué un lot important de manuscrits au Collège de France. Classé en 2012, ce fonds d’archives, largement consacré aux langues celtiques, présente un intérêt évident pour l’histoire de la linguistique. L’objet de cet article est d’offrir un premier aperçu raisonné du fonds Joseph Vendryes et de ses spécificités.

Karl Richard Lepsius (1810-1884) is mainly remembered as a founder of Egyptology. However, the largest share of his published work was about linguistics and philology, going from the decipherment and comparison of ancient writing systems to the classification of African languages. This article explores his linguistic work and the tensions within it: between different areas of expertise, between theory and observation, and between the study of languages with high and low philological prestige. In particular it focuses on his fieldwork in the Nile region in 1844, his design for a phonetic Standard Alphabet, and the hypothesis of a 'Hamitic' language family that connected Egyptian, Coptic, and Ethiopian with Berber as well as Khoisan languages.

Academic Reference:

Zuckermann, Ghil'ad & Monaghan, Paul (2012). "Revival linguistics and the new media: Talknology in the service of the Barngarla language reclamation", pp. 119-126 of Foundation for Endangered Languages XVI Conference: Language Endangerment in the 21st Century:Globalisation, Technology & New Media. Auckland, New Zealand.

------------------------------


Revival Linguistics and the New Media:
Talknology in the service of the Barngarla Language Reclamation


Ghil‘ad Zuckermann

Chair of Linguistics and Endangered Languages
School of Humanities, University of Adelaide, SA Adelaide 5005, Australia
[[email protected]]


Paul Monaghan

Mobile Language Team
School of Humanities, University of Adelaide, SA Adelaide 5005, Australia
[[email protected]]


Abstract

Revival Linguistics is a new branch of linguistics, currently being established at Adelaide. It analyses comparatively and systematically the universal constraints and global mechanisms on the one hand (see Zuckermann 2009), and local peculiarities on the other hand, apparent in revival attempts across various sociological backgrounds, all over the world (see Zuckermann & Walsh 2011). A branch of both linguistics and applied linguistics, it combines scientific studies of native language acquisition and foreign language learning (language reclamation is the most extreme case of Second Language Learning).

The study: The Barngarla language (spelled Parnkalla by Schürmann 1844) is a no-longer spoken Thura-Yura Pama-Nyungan Aboriginal language of the Lakes Cultural Region of South Australia. Most recently Zuckermann, Monaghan and the Barngarla community have launched a reclamation of this sleeping beauty in three major rural/urban centres on the Eyre Peninsula, namely Port Lincoln, Whyalla, and Port Augusta. The presence of three Barngarla populations several hours drive apart presents the revival linguist with a need for a sophisticated reclamation involving ‘talknological’ innovations, such as online chatting, newsgroups, photo and resource sharing through a Barngarla wiki. This paper also examines the tensions accompanying the creation of a Barngarla ‘community of practice’ (cf. Wenger 1998) in a post-traditional Aboriginal context. In important ways, the new talknology poses a direct challenge to existing authority structures relating to the everyday management of knowledge, collaboration and participation. We predict that how the broader Barngarla community negotiates these issues will have an important bearing on the ultimate results of the reclamation project.




Revival Linguistics

Revival Linguistics is a new branch of linguistics, currently being established at Adelaide. It analyses comparatively and systematically the universal constraints and global mechanisms on the one hand (see Zuckermann 2009), and local peculiarities and idiosyncrasies on the other hand, apparent in revival attempts across various sociological backgrounds, all over the world (Zuckermann & Walsh 2011). A branch of both linguistics and applied linguistics, it combines scientific studies of native language acquisition and foreign language learning (language reclamation is the most extreme case of Second Language Learning).

Revival Linguistics complements the established field of documentary linguistics, which records endangered languages before they fall asleep. Revival Linguistics ought to revise the fields of grammaticography (writing grammars) and lexicography (writing dictionaries): Grammars and dictionaries ought to be written for language reclamation, i.e. in a user-friendly way, for communities, not only for linguists. For example, juxtapose Lutheran missionary Clamor Wilhelm Schürmann’s 1844 spelling of the Barngarla word nunyara ‘recovery’, which ignores the English environment, thus resulting in the pronunciation nanYAra rather than NOONyara.

Closely related to contact linguistics, Revival Linguistics changes the field of historical linguistics, e.g. by weakening the Family Tree model, which implies that a language ought to have only one parent. Assisting Aboriginal communities in a realistic, non-purisitic way, without selling them myths, Revival Linguistics promotes efficiency and efficacy in language reclamation.

Certainly Australia has been made the ‘Unlucky Country’ through the historical processes of linguicide (language killing) and glottophagy (language eating). These twin forces were in operation from the early colonial period. In her detailed study of the role missionary language practices in the early years of the South Australian colony, Scrimgeour quotes the following colonial language ideology: ‘Mr Forster afterwards adverted to the present mode of teaching the children in their own language. He, with all respect to the Missionaries, would say, on several grounds, that this was wrong. The natives would be sooner civilized if their language was extinct. The children taught would afterwards mix only with whites, where their own language would be of no use – the use of their language would preserve their prejudices and debasement, and their language was not sufficient to express the ideas of civilized life.  He gave the Missionaries full credit for their talents and zeal, but he thought it would be better to teach the children in English’ (from Report on a public meeting of the South Australian Missionary Society in aid of the German Mission to the Aborigines, Southern Australian, 8 September 1843; Scrimgeour, 2007: 116, italics added).

In the case of glottophagy, Governor George Grey noted: ‘The merchant in London who lays on a vessel for a certain port, regards the affair as a mere mercantile speculation, but could he trace out the results he effects in their remotest ramifications, he would stand astonished at the changes he produces.  With the wizard wand of commerce, he touches a lone and trackless forest, and at his bidding, cities arise, and the hum and dust of trade collect – away are swept ancient races; antique laws and customs moulder into oblivion.  The strong-holds of murder and superstition are cleansed, and the Gospel is preached amongst ignorant and savage men. The ruder languages disappear successively, and the tongue of England alone is heard around’ (Grey 1841: 200-201, italics added). Grey was a strong supporter of Aboriginal languages, encouraging Schürmann’s work documenting the Adelaide language (Kaurna) and Barngarla at Port Lincoln (see below).

With globalization, homogenization and Coca-colonization there will be more and more groups all over the world added to the forlorn club of the lost-heritage peoples. Language reclamation will become increasingly relevant as people seek to recover their cultural autonomy, empower their spiritual and intellectual sovereignty, and improve their wellbeing. There are various ethical, aesthetic and utilitarian benefits of language revival: for example, social justice, diversity and employability, respectively.

Zuckermann (2012) has enthusiastically called for Native Tongue Title and linguistic human rights, suggesting that the Australian government ought to compensate Indigenous people not only for the loss of land but equally importantly for the loss of language. Zuckermann has suggested to the Australian government to define Aboriginal and Torres Strait Islander vernaculars as official languages.

Furthermore, it is predicted that in the future the very insights offered by Revival Linguistics will themselves become part of Indigenous Intellectual Property, when Slovenes and Estonians come to Australia and New Zealand to ask Aboriginal Australians and Maori to assist them in their own European language resurrection.

There is an urgent need to produce perspicacious LINGUISTIC and socio-linguistic insights relevant to language reclamation. Otherwise, linguists or language workers would not be able to offer, if asked by Indigenous people, efficient and efficacious advice. There are linguistic constraints applicable to all revival attempts. Mastering them would help revivalists and First Nations leaders to work more efficiently; for example, to focus more on basic vocabulary and verbal conjugations than on sounds and word order – see Zuckermann (2009: http://www.zuckermann.org/pdf/Hybridity_versus_Revivability.pdf.

Revival linguistics would assist revivalists to be more realistic and to abandon discouraging slogans such as "Give us authenticity or give us death!" The following are among the basic principles that the revival linguist encourages in Aboriginal communities:

i. If your language falls asleep: stop, revive, survive!
ii. If you revive a language, embrace the hybridity of the emerging tongue; and
iii. If your language is healthy, assist others in linguistic need.

One day we may invent devices to “inject” a language into our brains. But until then, any attempt to reclaim a hibernating language will result in a hybrid that combines components from the revivalists' and documenters' mother tongues and, of course, the target language. In the immortal words of Jerry Seinfeld: "Not that there's anything wrong with that!"

The Study


Figure 1: Map of Traditional Aboriginal Country after Norman Tindale (adapted from Hercus 1999)

The Barngarla language reclamation project has arisen through partnerships between the University of Adelaide (Linguistics and the Mobile Language Team) and the Barngarla people. Although still in its infancy, consultations began in September 2011, a number of very significant steps have been made towards reclaiming this ‘sleeping beauty’. Without doubt, the key challenge has been to develop a strategy for the reclamation of the language simultaneously and without favour in three major regional centres. In ways that will be elaborated below, this multi-sited, regional or peripheral reclamation makes demands that are very different to those often found in metropolitan reclamation contexts (e.g. Kaurna, cf. Amery...

In the eyes of early modern European scholars, Chinese was commonly regarded as a “lacking” language: lacking its own grammatical tradition or “grammatics”; lacking the complex morphology of the classical European languages; even lacking its own “parts of speech” or word classes. In the late 19th century Ma Jianzhong created a grammatics for Chinese by adapting the categories of Latin grammar - and with a good understanding of the similarities and differences between the two languages - but the Chinese grammarians who followed him have struggled with the question of what might be common to all languages and what might be distinctive to Chinese. Ma saw a Chinese grammatics as a way to fill a gap in the country's literacy education, and this applied focus has been shared by most Chinese grammarians since, something which has tended to put restrictions on their description and theorising. A historical perspective is thus absolutely essential for understanding the practical and ideological problems Chinese grammatics continues to face, and can also throw light on the general challenge of extending “European grammar” to non-European languages.

The paper provides the results of the historical and textual analysis of Carolingian glosses and corrections of Greek terms and sentences in the Ars Prisciani. Firstly, combining the increased know- ledge of the manuscript tradition of the Ars with research done on the study of Greek in learned (mostly Irish) Carolingian circles, it identifies both the manuscripts bearing glosses and conjectures on Greek words, and those containing the text for which those glosses and corrections were produced (the so-called recensio Scotica). Secondly, it clarifies the relationships between marginal annotations in Priscian’s witnesses and the collections of Graeca Prisciani, transmitted by mss. Laon 444 and Wien 114. Lastly it recognises different exegetical strands which can be traced back to John Scotus and other medieval scholars. This inquiry both reveals the limited reliability of some manuscripts for the recon- struction of Priscian’s text, and contributes new material to the long-debated issue of the knowledge of Greek in the Western Middle Ages.

In his works on Slavonic historical phonology, the Ukrainian linguist George Y. Shevelov (1908–2002) studied the system of phonemes in its historical development. The classical phonological methodology, based on the study of synchronic oppositions within a certain language, underwent some modifications in his practical research, as the author was set on combining synchronic and diachronic methods. Shevelov’s definition of phoneme, given in 1951, treated it functionally, rejecting all psychologism. Nevertheless, while analyzing the language of written records, he could not avoid introducing some psychological facets.

“This science behind the creation of words, which was neglected for so long, should not be allowed to remain undiscovered,” claims Prabhat Rainjan Sarkar. “This is not only the case here – the same thing has been happening with all of the world’s languages. Wherever there are people, words are created based on these psycho-acoustic notes.” “First a vibration arises in the nerves when an object is seen, then a mental sound is created and finally a word is made based on that sound. In this way the original verbal roots of language are created based on psychic sounds, and different words have been created, and are being created, from these verbal roots.” P. R. Sarkar, (1921-1990), was a master of languages and a spiritual guru in the tradition of Shiva and Krishna, who founded the socio-spiritual movement Ananda Marga (“the Path of Bliss”).  –  Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, May 19, 2021.

Quais são as heranças deixadas pelo Curso de linguística geral, um século depois de sua publicação ? Como se produziram as diversas recepções ao CLG ao longo desses cem anos ? O que resta de Saussure na linguística contemporânea ? Seu pensamento foi reivindicado ou rejeitado, assimilado ou ignorado pelas ciências da linguagem de nossos dias ? No diversificado conjunto dessas heranças e recepções, como o pensamento de Saussure está hoje presente especificamente nas linguísticas do texto e do discurso, abordagens assentadas no frequente anúncio de uma suposta superação da linguística saussuriana ?
Nesta obra, o leitor encontrará respostas para essas e outras perguntas. Os capítulos foram produzidos por pesquisadores de diferentes nacionalidades, reconhecidos por sua condição de eminentes especialistas nos campos da história das ideias linguísticas, da análise do discurso, da linguística textual e da semiótica. Em cada uma dessas contribuições, há uma serie de reflexões e análises originais sobre o papel desempenhado por Saussure no desenvolvimento das noções de texto e de discurso, tais como foram concebidas e modificadas no decurso desses cem anos do CLG.

Cet article propose une réflexion sur le rôle du théoricien du langage en tant qu’acteur socio-politique à travers la figure de Tullio De Mauro, philosophe du langage et ancien ministre de l’Instruction publique. En nous situant dans une perspective d’histoire du présent, nous démontrons en quoi son approche peut être appréhendée comme une « linguistique d’intervention », c’est-à-dire une linguistique qui vise à intervenir dans la vie sociale et institutionnelle d’un pays.
Dans le sillage de Gramsci, de Lombardo Radice et Ascoli, De Mauro fait valoir l’idée que l’amélioration des capacités linguistiques des locuteurs a partie liée avec la réforme morale et intellectuelle de la société toute entière, ce qu’il est convenu d’appeler Linguistique éducative (Educational Linguistics). Tributaire de la leçon saussurienne dans l’effort d’associer la créativité, la socialité et l’historicité du fait linguistique, son action s’inscrit dans une perspective de diffusion et de l’alphabétisation. Un exemple de cet engagement est la mise en place du Vocabulaire de base de la langue italienne (1980). Au-delà des aspects lexicologiques stricto sensu, cette initiative s’inscrit dans le cadre d’un projet éditorial novateur (les « livres de base ») qui vise la démocratisation de l’accès à la culture. Dans cette perspective, la divulgation du savoir passe avant tout par un choix attentif et responsable des mots, mais également par une éducation à la liberté expressive. L’engagement de De Mauro s’affirme aussi avec les Dix Thèses pour l’éducation linguistique démocratique (1975) mises en place à l’initiative du GISCEL (Groupe d’intervention et d’étude dans le domaine de l’éducation linguistique) et qui marque un tournant dans le débat linguistico-éducatif des cinquante dernières années en Italie, l’objectif étant la réforme de la pédagogie traditionnelle, imitative et normative. Dès lors, l’effort du linguiste italien peut être lu comme une tentative de désenclaver la linguistique du milieu académique pour la mettre au service de la société. Il s’ensuit une remise en question de la tradition philologique et archéologisante des études linguistiques en Italie qui, d’un côté, rendent le monde académique imperméable aux instances les plus novatrices de la réflexion linguistique internationale et, de l’autre, créent des savoirs non adéquats à la société italienne, qui connaît in fine le phénomène de l’école de masse.

"Escuarazco hatsapenac latin ikhasteco" izeneko lana idatzi zuen Joanes Etxeberri Sarakoak XVIII. mendearen hasieran. Ikertzaile batzuek euskal gramatika legez aztertu duten arren, izatez latin-gramatika bat da, hain zuzen latina irakasteko garai hartan erabiltzen ziren ikasliburuen antzera egina. Frantzian XVI-XVII-XVIII. mendeetan gehien erabili ziren latin-ikasbideekin konparatuz aztertzen da, eredua zein izan zitekeen ikusteko: rudimenta motako liburuen artean kokatzen da Etxeberri Sarakoaren lana eta eredu zuzen bat aurkitzen da, hots Hannibal Codret jesuita saboiarraren "De primis latinae grammatices rudimentis libellus". Azkenik erakusten da liburuaren hautua bat datorrela Etxeberri Sarakoaren ikasketa-garaiaz dakigunarekin.

Discovering the Lingua Tamulica (or Damulica): In 1738, Constantius Joseph Beschi (1680-1746/1747), an Italian Jesuit Missionary who had been living in Tamil Nadu since 1700, had one of his grammars, which had already circulated as a MS from 1728 onwards, published in the form of a 176-page book by the printing press of the protestant missionaries of the Danish Mission in Tranquebar. On the detailed title page (see bibliography), the work published is announced as: (1) Grammatica Latino-Tamulica, Ubi de Vulgari Tamulicæ Linguæ Idiomate, கொடுநதமிழ [KOṬUN-TAMIḺ] dicto, ad Uſum Missionariorum Soc. IESU. (Beschi, 1738, Title page) The careful distinction, inside this title, between Vulgari Idiomate “(Dealing with) the common dialect (ABLATIVE)” and Tamulicæ Linguæ “of the Tamil language (GENITIVE)”, and the reference in Tamil script to a Tamil technical expression [for which I have given between brackets the transliteration koṭun-tamiḻ] are visible traces of the fact that a long road had been trodden since the days when, two centuries earlier, the first Jesuits had attempted to master the complex linguistic universe of Tamil Nadu (A) by writing grammars and (B) by compiling dictionaries, among which the most ancient preserved, in these two categories (A and B), both of them in Portuguese, are a 16th century manuscript Arte da Lingua Malabar, attributed to Henrique Henriques (1520-1600), and the VOCABVLARIO TAMVLICO. COM A SIGNIFICAÇAM PORTVGVEZA, by Antaõ de Proença (1625-1666), printed posthumously [as a book] in 1679. [...]

In this paper we analyse the origin of certain linguistic representations deeply rooted in society by considering a number of relevant events in history and in the development of linguistics as a science, especially as from the eighteenth century. We explore how these historical events interact with the ideas of the 1837 and 1880 Generations in Argentina and identify two different perspectives adopted by those involved in the Argentinean debate concerning language, perspectives which are still active nowadays. Sarmiento being the founder of the educational system of Argentina, we pay special attention to his ideas on language and conclude that, in spite of these being independentist and against the prescriptive Royal Spanish Academy, it was his educational system and his ideas on politics that contributed to the reinforcement of the linguistic representations described in this paper. We focus on those representations concerning young people and their language and reflect upon the consequences these representations have had in education. Finally, we offer an alternative hegemony to help debunk such linguistic myths and demand the abandonment of the linguistic fictions that advocate the existence or the necessity of standard and national languages.