Cultural Conceptualisations and Language: Theoretical by Farzad Sharifian

By Farzad Sharifian

This publication offers a multidisciplinary theoretical version of cultural conceptualisations and language. Viewing language as firmly grounded in cultural cognition, the version attracts on analytical instruments and theoretical developments in numerous disciplines, together with cognitive linguistics, cognitive anthropology, anthropological linguistics, allotted cognition, complexity technology, and cognitive psychology. the result's a framework that has major implications for these disciplines in addition to for utilized linguistics. purposes of the version to intercultural verbal exchange, cross-cultural pragmatics, English as a world Language/World Englishes, and political discourse research are explored intimately.

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Extra resources for Cultural Conceptualisations and Language: Theoretical framework and applications

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On cultural conceptualisations the analysis focuses closely on the identification of conceptualisations that might be specific to the culture of the speakers. The ethnographic approach adopted towards this end needs to be informed by both an emic and an etic perspective. The etic perspective would be required for the identification of conceptualisations that appear to be ‘marked’ for people outside the culture of the speakers. In discourse, a marked conceptualisation may surface as an unfamiliar vocabulary item, a distinctive pattern of use, a distinctive pattern of association, a distinctive frequency of usage, etc.

The content and the relationship between these conceptualisations may be summarised as follows: CULTURAL MODEL OF KINSHIP Kinship categories: categories such as “mum”, “dad”, “aunty”, “close relative”, “in-laws” etc. Kinship schemas: schemas that embody norms and values related to kinship, such as behaviour rules for every member of the family in view of their status, etc. An example of this would be respect for parents schema. Kinship metaphors: Conceptual metaphors that are used in relation to kin, such as Kwara’ae’s kin metaphor extended family members are all one (Watson-Gegeo & Gegeo, 1999:â•›230) hearth.

The ethnographic approach adopted towards this end needs to be informed by both an emic and an etic perspective. The etic perspective would be required for the identification of conceptualisations that appear to be ‘marked’ for people outside the culture of the speakers. In discourse, a marked conceptualisation may surface as an unfamiliar vocabulary item, a distinctive pattern of use, a distinctive pattern of association, a distinctive frequency of usage, etc. It should, however, be noted that cultural conceptualisations are not always distinctively marked by surface features of discourse.

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