Mapping languages from inside: Notes on perceptual dialectology

Language maps can represent many aspects of the linguistic situation in a certain territory. They usually draw particular views of the language setting as seen from outside, i.e. by linguists or scholars in general. However, maps can also be used to show the geographical distribution of the perception of language variation from the point of view of the speakers. The starting point for every kind of language map is the language border (and its definition): thus a perceptual language map needs a definition of border from the point of view of the speaker. To do that it is necessary to analyse 'perceptual data', that is to study the opinion the speaker has of the language diversities and compare the different kinds of perception. Points of interest can be, for example: the influence of the perceived ethnic diversity on the language variation—or vice versa, the fact that perceived ethnic borders do not match with perceived language borders; or moreover that perceived language borders do not necessarily match with the perceived comprehensibility of other language varieties (symbolic versus communicative function of language). Hence a possible linguistic borderline on perceptual language maps could be the limit among social language behaviours. From this point of view, sociolinguistic studies can be a good tool to draw perceptual language maps, since quantitative sociolinguistic researches provide the diatopic/diasthratic variation of the data, whilst qualitative research provides the perception of the variation. The paper discusses some field research case studies, coming from the Eastern and Western Alps in Italy, to better introduce this kind of perceptual geolinguistic explanation.     

Discussion on the Symbolic Meanings of The Old Man and the Sea

The Old Man and the Sea is a novella which is created by American modern fictions writer Hemingway in 1952. And it is also the author＆#39;s last published novel during his lifetime. Once it appeared, it caused a strong international reper-cussions and set off a burst of＆quot;Hemingway hot＆quot;in literary circles at that time. It tells a story of Cuban fisherman Santiago who did not catch any fish in eighty-four sequential days. And at that case, he finally caught a big marlin by himself. But the fish is too big, he took three days to drag it exhausted and tied up in the side of his boat. However, fortune is fickle, he attacked by sharks repeatedly in the return journey. Finally, he returned to harbour with only a head, a tail and a spine of the fish. In such difficult conditions, Santiago went to sea again with a child.     

Natàlia's Journey from the Imaginary to the Symbolic in Mercè Rodoreda's La plaza del Diamante

In Mercé Rodoreda's La plaza del Diamante (La plaça del Diamant), the main character Natàlia rejects the Symbolic Order, represented by the nom du père (“Name-of-the-Father”), the imposition of the Law by the father. This article analyzes Natàlia's journey from the Symbolic to the Imaginary in Lacanian terms. In the novel, the Symbolic manifests itself on the plain of the forces hostile toward the protagonist, signifying suffering and displacement, the war, the losses, hunger, the doves, and ultimately, her first husband, Quimet. Natàlia rejects the Symbolic Order represented by the father by denying him access to her life and by rejecting his presence. In Lacan's analyses, the father represents the culture and the language. Thus, by imposing the nom du père, the father imposes the Law and becomes the one “that makes possible the Symbolic Order and the separation from the state of nonconsciousness of the Imaginary” (Carbonell 23). Natàlia's moments of disorientation and lack of self-identity are triggered when she is opposed by the Symbolic Order, when, according to Lacan, the Name-of-the-Father is foreclosed. Natàlia, initially unable to come to terms with the male-dominated hostile Symbolic Order, through numerous transformations in her life achieves to break out of her Imaginary existence and become incorporated into the Symbolic world.     

The Gubbio Papers: historic centers in the age of the economic miracle

World War II is over. Italy is radically transformed with new modes of production and consumption, of thinking and dreaming, of living the present, remembering the past, and projecting the future. Here is the end of an 'old' archaic Italy, and the beginning of a 'modern' one, which rethinks its own national identity on the basis of its 'Atlantic' collocation and Marshallized economy - but also as resistance to an 'Americanization' of its culture. An emblematic episode in this reconstruction of Italy is the discussion, opened by the Gubbio Papers in the early 1960s, on the ­'management' of Italy's artistic 'patrimony'. The restoration of Italy's historic centers, aimed at avoiding American urban sprawl and the culture of US neo-capitalism, engenders, however, new and more peculiar problems - last but not the least the 'museumification' of both Italy's culture and its past. This article frames the Gubbio 'solution' within the larger contemporary debate concerning the models of economic and cultural development that should be deployed in Italy's 'reconstruction'.     

Renewing the link between cognitive archeology and cognitive science

In cognitive archeology, theories of cognition are used to guide interpretation of archeological evidence. This process provides useful feedback on the theories themselves. The attempt to accommodate archeological data helps shape ideas about how human cognition has evolved and thus—by extension—how the modern form functions. But the implications that archeology has for cognitive science particularly relate to traditional proposals from the field involving modular decomposition, symbolic thought and the mediating role of language. There is a need to make a connection with more recent approaches, which more strongly emphasize information, probabilistic reasoning and exploitation of embodiment. Proposals from cognitive archeology, in which evolution of cognition is seen to involve a transition to symbolic thought need to be realigned with theories from cognitive science that no longer give symbolic reasoning a central role. The present paper develops an informational approach, in which the transition is understood to involve cumulative development of information-rich generalizations.     

Leaders,dreams and journeys: Italy's new political communication

This article argues that the modernization of Italian political campaigns and their relationship with the media have led parties and candidates to reconceptualize both their symbols and their rhetorical visions. In contrast to the past, Italian political communication now appears clearly 'Americanized' and candidate-centred. Candidates evoke symbolic visions stressing leadership and personal characteristics instead of referring to the ideological and party symbols that dominated the old campaigns. As in the USA, dreams and journeys are now used in Italy as political images, and communication focuses on the construction of leadership. The author argues, however, that despite these similarities, the Italian personalization of politics differs in many respects from that found in the USA, above all in the lack of institutionalization of political symbols in Italy.     

汉阳陵出土陶牛的葬仪内涵

西汉景帝阳陵自上世纪90年代开展考古工作以来,现已清理了陵园建筑基址、外藏坑、陪葬墓等诸多遗存,出土了极其丰富的各种遗物,其中陶猪、陶羊、陶狗、陶鸡、陶牛等陶塑动物为一大宗。相对而言,陶牛数量不是很多,但仔细分     

旅游跨文化学习中的主客互动——阳朔太极拳的教与学

中国传统文化的传播对于实现文化自信具有重要意义。本文关注了近年火热的“外国人赴阳朔学太极”现象，综合运用非参与式观察法、深度访谈法与文本分析法，以“身体符号”的意义变迁为研究脉络，探讨“外国人学太极”这一跨文化情境下的主客互动活动，分析外国人赴阳朔学太极的动因、互动过程与内在机制。研究发现：从互动媒介来看，身体作为符号在跨文化情境中发挥着重要的媒介作用，身体符号的意义也在跨文化互动中逐渐深化；从互动过程来看，不同主体的角色和观念以身体符号为媒介在跨文化互动中实现交互协商，由此加深主体对于自我的认知。人与人之间的学习型紧密联结强化了人与地方之间的关系。     

Storied landscapes makes us (Modern) Human: Landscape socialisation in the Palaeolithic and consequences for the archaeological record

The unusual nature of the Neanderthal archaeological record has attracted the attention of archaeologists for the past 150 years. On the one hand, the technical skill apparent in their lithic technology, the practice of symbolic cultural behaviours (such as burials), and their successful survival in harsh environmental conditions for more than 200,000 years demonstrate the adaptive success and underlying humanity of the Neanderthal populations. On the other hand, the apparent lack of abundant and repeated use of symbolic material culture has resulted in a number of researchers arguing that these populations were largely incapable of symbolism – a conclusion with significant implications for social organisation. This paper reviews ideas regarding the use of ‘place’ or ‘landscape’ by Neanderthals and argues that the identified differences between the archaeological records of Neanderthals and late Pleistocene Modern Humans is not so much the result of significant variance in cognitive capacities, but rather the use of contrasting approaches to interaction with the physical landscape. ‘Landscape socialisation’ is a Modern Human universal, but what if Neanderthals did not participate in this kind of landscape interaction? Would this difference in behaviour result in the apparently contradictory archaeological record which has been created? The ideas presented in this paper are drawn together as a hypothesis to be developed and tested.