Lingua franca and linguistic territoriality. Why they both matter to justice and why justice matters for both

The bottom line of my book Linguistic Justice for Europe and for the World (Oxford University Press, 2011, paperback 2015) can roughly be captured in the combination of two recommendations: that the democratization of competence English as a lingua franca should be fostered in Europe and elsewhere and that language communities should be allowed to protect their language against the invasion of English and other powerful languages by imposing their own language in public communication and public education within some territorial boundaries. Most of my critics attack one or the other of these recommendations and some question some of the presuppositions of my whole approach. In this response, I try to refute some of these critiques by clarifying my claims or spelling out my arguments, and I make whatever concessions I believe are required.     

八百媳妇遗风余韵——语言民族学视角的泰国女权文化探幽

语言民族学研究提示了未载史书的泰民族女权文化的历史。泰民族对女性的崇拜源自母系社会时期人们的本能意识的升华。由于源于女性崇拜的土地制度——萨迪纳制直至19世纪才解体,虽然泰民族社会文明不断发展,泰族人至今仍然保留着女王国的遗风,原始的女权文化仍然残留在下层社会。     

Cosmopolitanism and National Tradition: The Case of Slovenia

This paper discusses the contradictions of maintaining national identity in the age of globalization. It investigates the central relevance of the concept of citizenship in light of the encroaching forces of economic and cultural globalization, on the one hand; and ethnic, nationalistic, and religious fundamentalism, on the other. The paper argues for the need to recognize not only the meaning of national identity, derived mainly from works of art and literature in a given tradition, but also its potential to head off forms of reductionism, be they economic or ethnic. In this regard, the paper calls for a theoretically subtle approach to the contemporary dilemmas of small nations, caught between the fundamentalist temptation (nationalism) and global corporate homogeneity. The case of Slovenia is used here to spell out the necessity to develop a cosmopolitan attitude, characterized as it is by both local cultural tradition and international codes of expression. Such an attitude may best be developed in a civic sphere that provides the mediating ground between the solipsistic pursuit of individual happiness and governmental political regimentation.     

Defending a cosmopolitanism without illusions. Reply to my critics

This essay engages with several critiques of my project a ‘cosmopolitanism without illusions.’ Who is the subject of rights? What are the objects of rights? Is there a distinction between human and moral rights? Furthermore, what is prior in this cosmopolitan account: democracy or human rights? Do democratic iterations exhaust the meaning of principles of rights? Finally, does the ‘scarf affair’ really signify the return of ‘political theology’ or have not such disputes always accompanied secularization and modernity? I argue that moral rights comprise more than human rights and that non-human beings such as animals can have moral rights claims against us. Democratic iterations and rights complement one another; neither is prior and that although debates about religion and secularization have been endemic to modernity, the return of references to Carl Schmitt’s ‘political theology’ is rather new.     

Affective economies: Eastleigh's metalogistics,urban anxieties and the mapping of diasporic city life

Abstract

In this essay, we trace the national and religious anxieties that emerge with the influx of Somali refugees and capital investments into the Nairobi suburb of Eastleigh. More specifically, we look at how the ambiguity of Somali identity [citizen/refugee] in Kenya renders ineffective the state's attempt to police the circulation of the ‘Somali body’ and capital and how this becomes part of a quest for certitude that manifests itself in security discourse on the ‘Somali threat’ on one hand and a national/religious discourse on authentic Kenyanness. Through a reading of affective and moral economies, we illustrate how ‘Somali driven development’ and presence in Eastleigh, rather than act a source of national and religious anxieties can be seen as an opportunity to re-negotiate and re-evaluate both national and urban senses of community.     

Semiotics of pride and profit: interrogating commodification in indigenous handicraft production

This study investigates the shifting terrain of pride, profit and power relations in minority language communities under contemporary globalisation. While “pride” associates linguistic-cultural heritage with identity and preservation, “profit” views these as sources of economic gain. In contemporary late capitalism, “pride” seems to be increasingly giving way to “profit”. Arguing that this transformation needs to be interrogated in terms of complexity and that a detailed, multilayered semiotic analysis can open a privileged window for such an inquiry, this study combines critical multimodal discourse analysis and an ethnographic approach to analyse processes of semiotic commodification in handicraft production in the indigenous minority language community of the Sámi in northern Lapland. The investigation focuses on the activities of an innovative Sámi artist and entrepreneur, and within these a range of paper notebooks, which are, although designed by the Sámi artist and sold in her handicraft shop in Lapland, produced by women living at the border of Thailand and Laos. The investigation illuminates two critical shifts: how the move towards profit can open up space to contest the ownership of pride within an ethnic community. Second, how this move makes way for new, globalised modes of production of ‘indigenous handicrafts’ and creates global vectors of power, engaged in both empowerment and exploitation, in the production of both pride and profit. The study thereby contributes to the understanding of the increasingly complex power relations and the ambivalence and multiple effects of practices constituting the apparent shift from “pride” to “profit”.     

The Voice of (Which?) Africa: Miriam Makeba in America

Throughout her time as a concert singer in 1960s America Miriam Makeba was promoted as the embodied voice of a sonic, imagined Africa. Where her white audiences were attracted to the complete ‘‘otherness’’ of her African blackness, her black American audiences saw themselves – or imagined versions of themselves – put on stage, and built solidarities between their own struggle and the struggle against apartheid. In this essay, I argue that the discourses that followed Makeba’s voice and body reflected the evolving attitudes of America towards Africa, and, through Africa, its contradictory relationship to its own African American citizens. Makeba played on these discourses to craft a political and musical identity in solidarity with black and diasporic causes. This identity, embodied in the persona of ‘‘Mama Africa,’’ allowed Makeba the flexibility to speak to and for her fellow (South) Africans with cultural authority. By joining the oft-opposed positions of ‘‘Africa’’ and ‘‘The World,’’ Makeba became what I’m calling an African Cosmopolitan.     

从语言功能看我国少数民族语言的合理性

语言功能和语言本身严格说来不能混同。人类在礼会生活中由于需要某种东西来协调和整合人们的各种行为以构建一个有利于生存的和谐社会,才创制和发明了语言。是语言所应承载的功能决定其存在的合理性。虽然语言的表层功能多种多样,但都服务于构建和谐社会、体现民族精神的终极功能。每一种民族语言,特别是少数民族语言在其历史传承过程中以自身特有的方式履行语言的功能以使本民族和民族之间的人们能和谐共处。我国是一个多民族多语种的国家,少数民族语言是宝贵的文化遗产,和所有的语言一样,是带有普遍性的特殊性,具有必然的合理性。