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|Miami-Illinois Word Order: Basic Constituent Order||David J. Costa||349|
|From the Hood to Public Discourse: The Social Spread of African Youth Languages||Andrea Hollington and Nico Nassenstein||390|
|Proverbial Nicknames among Rural Youth in Nigeria||Eyo Mensah||414|
|The Legacy of Dell Hymes: Ethnopoetics, Narrative Inequality, and Voice (Paul V. Kroskrity and Anthony K. Webster, editors)||Regna Darnell||440|
|Between the Andes and the Amazon: Language and Social Meaning in Bolivia (Anna M. Babel)||Nicholas Q. Emlen||442|
Abstract. Miami-Illinois is a nonconfigurational language with what is often described as free word order. Word order is not used to distinguish subjects and objects; topical information is preverbal, while nontopical or backgrounded information is postverbal. Moreover, certain other grammatical categories almost always occur preverbally, other elements usually occur postverbally, and discontinuous constituents are common. Additionally, significant variation in word order is seen among the different speakers and time periods of the language. Taken together, these facts indicate that the concept of “basic word order” as it is applied to configurational languages is not useful in describing Miami-Illinois word order.
Abstract. Urban youth language in Africa is increasingly present in various public and family contexts, rather than being limited to marginalized urban identities—new contexts associated less with resistance than with openness, unboundedness, and inclusion. This implies changes of style, exclusiveness, identity marking, and domains of usage. Analysis of Yanké in Kinshasa and Yarada K’wank’wa in Addis Ababa shows that new unbounded identities of youth language speakers are associated with more fluid and accessible communities of practice, reflecting new modes of regulating ingroup boundaries and conveying language rights to outsiders (including older people from all social strata). This accompanies new developments in speakers’ ideologies and constructions of identity.
Abstract. Among rural youth in southern Cross River State, southeastern Nigeria, proverbial nicknames foreground dimensions of power relations, especially hegemonic masculinity, tell stories about past exploits, and accentuate locally relevant values that emphasize conformity to societal norms. Indexical and emblematic meanings of nicknames in the social contexts where they are given and used are investigated, as are the sources, social significance, and perception of these names with reference to Paul Leslie and James Skipper’s claim that nicknames reflect processes of social action that provide meaning and guide the transmission of cultural knowledge. Nicknames are not ordinary social emblems of identity, solidarity, and group dynamics; they also mirror cultural assumptions and reflect a wide range of value categories and moral codes in the rural space.
Last updated: 20 Dec 2018
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