Dell hymes

Resumen
La presente investigación documental explora las definiciones de lengua (i.e., ontologías de la lengua) que han surgido en la Sociolingüística. En particular, se examinan tres tipos de estudios sociolingüísticos: la Lingüística Laboviana (e.g., 1972), la Etnografía de la Comunicación (Gumperz y Hymes, 1964) y el Análisis Conversacional (Sacks, 1992). Antes de analizar dichos estudios sociolingüísticos, se expone la ontología de la lengua desarrollada por Chomsky (1986) la cual sirve como punto de referencia para contrastar las tres diferentes ontologías. Seguido de esto, se presenta la ontología de la lengua formulada por Labov (1977), se discute la crítica que ha recibido y se examinan algunas propuestas que apuntan a la integración de factores sociales con la estructura lingüística. Con respecto a la Etnografía de la Comunicación, se expone su ontología de la lengua (Hymes, 1974, 1986) en conjunto con una ontología de la cultura (Sapir, 1921; Hymes, 1972) y se da una explicación de la relación entre lengua y cultura. En cuanto al Análisis Conversacional, se examina su ontología de la lengua (Ochs, Schegloff y Thompson, 1996), su método para el estudio lingüístico y se ilustra cómo la gramática es vista como un recurso interaccional. La sección final de este análisis propone que para la Sociolingüística la lengua es una entidad enteramente social y funcional, i.e., la lengua transmite significados sociales, refleja el orden social y expresa la identidad de los hablantes.
Publicado en inglés en la revista  Linguistik Online, 83(4) http://dx.doi.org/10.13092/lo.83.3788

Este artículo representa un hito en el desarrollo de la lingüística. En él se plantea que la abstracción propuesta por Chomsky de un hablante-oyente ideal en una comunidad lingüística homogénea como objeto de estudio de la lingüística deja por fuera factores socio-culturales esenciales del fenómeno del lenguaje que son vitales para la comprensión teórica y la aplicación práctica de la lingüística. Se objeta la disyuntiva chomskiana de competencia y actuación y se propone el concepto de competencia comunicativa, la cual es dinámica y diferencial. El argumento central es que la vida social afecta no sólo la actuación externa, sino también la competencia interna. Por lo tanto, los factores sociales deben ser incluidos dentro de la concepción del fenómeno del lenguaje. Se plantean cuatro criterios sociolingüísticos para la definición de la competencia comunicativa.

Todo aquele que se dedica a fazer investigação em Ciências Sociais depara-se com a necessidade de uma escolha
metodológica favorecendo uma abordagem quantitativa ou uma abordagem qualitativa. A etnografia constitui
uma das metodologias de pesquisa empírica que podem ser aplicadas à pesquisa em Ciências da Comunicação.
Este artigo apresenta o modo como esta ferramenta metodológica se consolidou no estudo da comunicação,
sublinhando as condições contextuais que permitiram o deslocamento desde ao campo da antropologia até ao
campo das Ciências da Comunicação. Caracteriza a etnografia da comunicação, desde a sua primeira formulação
por Dell Hymes, e descreve, a concluir, como a abordagem etnográfica tem sido aplicada aos estudos jornalísticos,
mais especificamente, à investigação empírica em torno da produção noticiosa.
PALAVRAS-CHAVE: Antropologia da Comunicação; Etnografia; Dell Hymes; Etnografia do Jornalismo

ABSTRACT:
The one who researches in Social Sciences faces the need for a methodological choice favoring either a quantitative
or a qualitative approach. Ethnography is one of empirical research methodologies that can be applied to
research in communication sciences.
This paper introduces how this methodological instrument has developed itself in the study of communication,
emphasizing the contextual conditions that allowed its adaptation from the field of anthropology to the field of
communication sciences. We depict the Ethnography of communication since its first formulation by Dell Hymes,
and describe, in conclusion, as the ethnographic approach has been applied to journalism studies, more specifically
to empirical research around news production.

KEYWORDS: Anthropology of Communication; Ethnography; Dell Hymes; News Ethnography

Julien BONHOMME : maître de conférences en anthropologie à l'Ecole normale supérieure de Paris PHOTOGRAPHIER POUR ACCÉDER AU DOCUMENT L'anthropologie de la communication s'intéresse aux rapports entre le langage, la culture et la société. Elle emploie les méthodes de l'enquête ethnographique pour étudier les échanges langagiers et, de manière plus générale, les pratiques de communication. Elle envisage le langage comme une ressource culturelle dont les usages sont régis par des normes variables selon les sociétés et comme un outil servant à communiquer, mais aussi à agir sur autrui et sur le monde. Elle s'occupe de tout genre de discours, qu'il s'agisse de conversations ordinaires ou de discours cérémoniels. Ses objets d'étude peuvent être aussi bien des mythes, des contes, des incantations rituelles, des éloges funéraires ou des allocutions politiques que des échanges de potins, des salutations quotidiennes ou un marchandage entre chaland et commerçant.

W pracy omówiono teorie kompetencji komunikacyjnej, które powstały w obrębie glottodydaktyki. Na początku pokrótce zaprezentowano teorię Della Hymesa, a następnie cztery koncepcje, będące rozwinięciem bądź uszczegółowieniem jego propozycji: 1. Ch. B. Paulston (z lat 70.); 2. M. Swaina i M. Canala (z lat 80.); 3. Lyle’a F. Bachmana (z lat 90.); oraz 4. U. Czarneckiej (z lat 90.).

This paper explores the scope for research on language and super-diversity. 12 Following a protracted process of paradigm shift, sociolinguistics and linguistic anthropology are well placed to engage with the contemporary social changes associated with super-diversity. After a brief introductory discussion of what super-diversity entails, the paper outlines key theoretical and methodological developments in language study: named languages have now been denaturalised, the linguistic is treated as just one semiotic among many, inequality and innovation are positioned together in a dynamic of pervasive normativity, and the contexts in which people orient their interactions reach far beyond the communicative event itself.

Ethnography of communication, formerly ethnography of speaking, is the founding theory and method of linguistic anthropology. It was launched in the 1960s by Dell Hymes and John Gumperz, in collaboration with a cohort of linguists, sociologists, ordinary language philosophers and anthropologists. The ethnography of communication adapts key ideas and methods from Boasian anthropology, from structural linguistics and from conversation analysis to the study of speech in socio-cultural context. Early studies developed accounts of coherence, conventionality and particularity in the local organization of speech practices for a given community.  Comparison between studies, and the study of disjuncture between communities in contact, helped establish expectations of diversity and variation of communicative norms across different speech communities. Subsequent works have incorporated elements of practice theory and dialogism, and have addressed trans-local social relations, including globalization and colonialism.

En este artículo intento demostrar las estrechas relaciones que existen entre un mito yanomami del origen de la noche y la vida cotidiana cuando se presta atención a la lengua. Basándome en el texto original del mito transcrito en lengua yanomami, utilizo aspectos del enfoque etnopoético propuesto por Hymes para analizar las voces que aparecen en el mito desde un punto de vista dialógico, siguiendo los trabajos de Bajtín. Partiendo del análisis propuesto por Lizot sobre las relaciones de este mito y el diálogo ceremonial, wayamou, desarrollo una segunda interpretación en la que demuestro las relaciones del mito con el discurso de los mayores, patamou. El artículo pretende contribuir, por medio de un ejemplo etnográfico concreto, al debate abierto por los trabajos más recientes de Overing sobre la fundamental importancia que tienen los mitos para entender las prácticas de la vida diaria en las sociedades amazónicas. Finalmente, se muestra la fertilidad de un tipo de análisis que complementa el enfoque etnopoético de Hymes con el estudio comparativo de Lévi-Strauss, respondiendo así al renovado interés que siguen generando las Mitológicas en la etnología amazónica.

the role of the classificatory anthropology of the 1870s and 1880s on both sides of the Atlantic in the emergence of the idea of organizing anthropological knowledge. It suggests that this emergence was bound up with the problem of classifying anthropological knowledge in material form in European and North American museums. Second, the paper considers how our knowledge of the discipline's past can develop from the study of objects and documents (rather than only through rereading anthropologists' published texts), in a manner akin to documentary archaeology. In this respect, the anthropological problem of organizing knowledge in material form is still with us, but with a new challenge: How adequate are our current forms of disciplinary historiography for the use of material evidence? Rather than proposing a new set of "charter myths," the paper explores writing the history of four-field anthropology as a form of material culture studies or historical archaeology (in other words, as a subfield of anthropology), working with the "time warps" created by museums and archives in which disciplinary history is not always already written.

El marco de la Etnografía del Habla es democrático y contra-hegemónico, y el concepto de uso de la lengua y de habilidades lingüísticas dentro de un determinado contexto comunicativo dio lugar a una nueva rama de la sociolingüística.  También reconocemos que el concepto de “competencia comunicativa” derivó en un movimiento educativo denominado “Communicative Language Teaching” que sigue vigente hasta el día de hoy por su efectividad en la enseñanza y el aprendizaje de una segunda lengua.  Pero, ¿qué sucede si nos adentramos en el marco de Hymes en nuestra lengua materna?

Dell Hymes's oeuvre was explicitly political, and this paper addresses this often overlooked dimension of his work. The project of ethnography was intended by Hymes to be a counterhegemonic and democratic science, which o¤ered voice to the subjects it studied and so created a critical social-scientific paradigm that destabilized and negated established truths by dialogically engaging with reality. This critical and counterhegemonic paradigmatic dimension of ethnography is first sketched and discussed at some length. Next, we discuss Hymes's ethnopoetic work. In his ethnopoetic work, Hymes's critical concern with voice, democracy, and inequality is articulated most clearly and persuasively. It is by looking at ethnopoetics that we see the blending of a methodological and a political project.

This paper sets out to study political slogans in Achebe's A Man of the People, a field that has not received wide scholarly attention. The paper specifically aims to examine how political slogans in the text are used by the author to portray the socio-political activities in the Nigerian context. In achieving the stated aim, the paper employs the sociolinguistic theory of Ethnography of Communication by Dell Hymes (1962, 1964, 1971, 1972, 1974) in its analysis. Data for study are collected through a purposive sampling. Twenty-five political slogans are selected from about one hundred (100) political slogans in the text. The findings reveal that political slogans in the texts are basically used to satirize, cajole, ridicule, mock the political class, and also show how politicians coax and persuade the masses with slogans. The paper concludes that a study of political slogans using ethnography of communication in literary text contributes to a better understanding of the political situation in Nigeria and provides insights into political conflicts during electioneering processes.

This paper discusses Robert Lowth's De sacra poesi Hebræorum prælectiones (1753), best known for introducing the term 'parallelism', as potentially the first study in ethnopoetics.  The discussion also outlines preliminary views on changes in the use of vocabulary related to meter and poetic form.  It suggests that, by arguing for parallelism as qualifying texts as metrical in the same manner as Classical meters, Lowth's study may have affected the trajectory of vocabulary leading the word 'meter' to be used as it is today. Hopefully this will stimulate future discussion.

Abstract This chapter engages with an ethnography of learning, i.e., a moment in
which ethnography becomes an active learning process of a particular linguistic and
literacy instrument, ‘textspeak’ in a local variety of the supervernacular of mobile
phone texting code in a township around Cape Town. In the context of research on
the use of mobile phones, the ethnographer found herself frequently in the role of
apprentice vis-à-vis the informants, and this chapter documents one such instance
in which the researcher is being taught the rules and features of locally relevant and
valid ‘textspeak’.

Penelitian ini membahas analisis pencarian jodoh perempuan pada iklan kolom baris di koran Volkskrant edisi sabtu November 2014. Koran Volkskrant adalah salah satu koran yang memiliki nama baik di Belanda maupun di daratan Eropa. Tujuan penelitian ini adalah untuk melihat karakteristik pada iklan pencarian jodoh perempuan pada kolom baris di koran tersebut. Adapun metode yang digunakan dalam penelitian ini adalah analisis deskriptif kualitatif. Data dalam penelitian ini dianalisis menggunakan dua teori yaitu teori elemen-elemen komunikasi Dell Hymes dan teori bahasa perempuan dari Lakoff.

Channels are the physical connections through which communication is made possible. Foundational models of communication posit the channel as a baseline component of signal transmission, the necessary precondition for a speech event to take place between speaker and listener. The concept of “channel” is central to models of communication, information theory, and media studies. Recent scholarship on communicative infrastructure, including new materialist approaches to media and technology, attends to the ways that channels presuppose and generate interpretive contexts for users. Commonsense metaphors of communication as channel, container, and conduit continue to inspire and frustrate theoretical approaches to communication.

By politicization, I refer to a process that leads to the fact that native speaker, as a linguistic categorization, is said to be conveying political ideologies about language. Initiated in the late 1960s by Hymes's searching critique of the ideal speaker-listener (Chomsky 1965), this movement was to be taken to a globalized level with the "emergence of subaltern voices" in postcolonial settings -a phenomenon that is translated as the "rise of World Englishes" in the field of applied linguistics. Even if central in many current bodies of work, the politicization of linguistic concepts does not go without practical as well as theoretical problems of which researchers are obviously aware. In that sense, the goal of this paper is also to show that the politicization of the term native speaker leads, paradoxically, to the rejection of politics outside the boundaries of scientific theory to a certain extent. In other words, native speaker would not be a proper category for linguistics precisely because it is more political than scientifically accurate. Politicizing the term would then be a way of lessening its scientific relevance by emphasizing its ideological dimension: native speaker would primarily be an ideology of the nation-state.

Depuis la première moitié des années 1970, la notion de « communicative competence »  a été et demeure une sorte d’incontournable en didactique des langues. Et le nom de Dell H. Hymes reste associé à son introduction dans ce domaine. Cette trajectoire conceptuelle, jusqu’aux développements des années 2000 où s’en distingue et se répand la notion de compétence plurilingue, n’a toutefois rien de linéaire. Si l’espace didactique, tant francophone qu’anglophone, s’est emparé de la notion, elle l’a retravaillée, accommodée à ses propres enjeux et dynamiques tout en « oubliant » une bonne part de son inscription initiale et de sa force première ; inscription et force que l’on redécouvre peut-être aujourd’hui sous d'autres angles d’analyse et d’intervention. C’est de retracer quelques aspects de ce parcours notionnel qu’il s’agit ici.

This article demonstrates the value of Dell Hymes’s theory of ethnopoetics through an analysis of two Koryak stories recorded during the winter of 1900–1901. It builds upon a tradition of linguistic anthropology established by Franz Boas. I provide some background to Boasian documentation of oral literature as well as Hymes’s theory of ethnopoetics and then offer a close reading of two stories in Koryak. Such close analysis uncovers the artistry of the storytellers, and I discuss aesthetic commonalities as well as differences among texts produced by Koryak narrators. Hymesian ethnopoetic analysis can uncover indices of performance in the written transcription of sound recordings. The complete texts of the two stories are formatted in Hymesian verse form and presented in appendices. A commentary to this essay by Richard Bauman appears later in this special issue.

Ethnopoetics and structural anthropology as seen through a narrative by Victoria Howard, Clackamas Chinook. The study of a Clackamas Chinookan myth told by Victoria Howard to the linguist, Melville Jacobs, in 1930 provides the basis for a comparison of two methodologies of myth analysis. The approach of structural anthropology, innovated by Claude Lévi-Strauss and applied in his interpretation of Howard’s text with relation to other narrations of this samemyth, is placed side by side with an ethnopoetic analysiswhich is based on the internal logic of an individual narrative. This article seeks to demonstrate the compatibility of these two scientific approaches using concrete elements of the text. It also points to common objectives of these two approaches, both practical and theoretical, in the study of oral tradition.

This article elaborates upon Dell Hymes's contributions to dialogic anthropology by comparing two accounts of Apache lives, one spoken by Lawrence Mithlo to Harry Hoijer and published in a 1938 text collection, and another spoken by Eva Lupe to the author in 1996. First, I show that neither account is cast by its speaker as neutral information; rather, both are extensions of an oratorical genre labeled bá'hadziih, through which the speaker presents a group with which she identifies to an audience that includes those figured as other. Through bá'hadziih the speaker attempts to transform the relationship between her own group and the addressed others by first invoking what she anticipates to be the image held of her group from the other's point of view and then posing terms for its transformation. I show that a parallel strategy is also evident in a short creation narrative performed by Mithlo for Hoijer. I show that the ethnological framework within which Hoijer casts Mithlo's performances interposes a colonial lens that misrecognizes, with unintended irony, what Mithlo frames as misunderstandings on the part of White people as straightforward statements of fact. By contrast, considerations of genre and addressivity introduced via Hymes's ethnography of communication and ethnopoetics enable a latter-day recognition of the terms of mediation utilized by persons like Mithlo and Lupe to address researchers in ethnographic dialogues. A commentary to this essay by Richard Bauman appears later in this special issue.

This article elaborates upon Dell Hymes’s contributions to
dialogic anthropology by comparing two accounts of Apache lives, one spoken by Lawrence Mithlo to Harry Hoijer and published in a 1938 text collection, and another spoken by Eva Lupe to the author in 1996. First, I show that neither account is cast by its speaker as neutral information; rather, both are extensions of an oratorical genre labeled bá’hadziih, through which the speaker presents a group with which she identifies to an audience that includes those figured
as other. Through bá’hadziih the speaker attempts to transform the relationship between her own group and the addressed others by first invoking what she anticipates to be the image held of her group from the other’s point of view and then posing terms for its transformation. I show that a parallel strategy is also evident in a short creation narrative performed by Mithlo for Hoijer. I show that the ethnological framework within which Hoijer casts Mithlo’s performances
interposes a colonial lens that misrecognizes, with unintended
irony, what Mithlo frames as misunderstandings on the part of White
people as straightforward statements of fact. By contrast, considerations of genre and addressivity introduced via Hymes’s ethnography of communication and ethnopoetics enable a latter-day
recognition of the terms of mediation utilized by persons like Mithlo and Lupe to address researchers in ethnographic dialogues. A commentary to this essay by Richard Bauman appears later in this special issue.

with an introduction, and articles by:
-Alicia Copp Mökkönen, on multilingual schooling in Finland;
-Kasper Juffermans & Kirsten Van Camp, on the Gambian Language-in-Education policy;
-Dong Jie & Dong Yan, on Chinese immigrant children;
-Jef Van der Aa, on nationalist story-telling in Barbadian classrooms;
-Sjaak Kroon, on catechistic teaching;
and a commentary by Jim Collins"

In spite of strong and widespread beliefs to the contrary, people never learn 'a language'. They always learn specific and specialized bits of language, sufficient to grant them voice–“the capacity to make oneself understood” by others (Blommaert 2005: 255). They learn ...