Recent Work
Mark Fettes, in Steps Towards an Ecology of Language (1996), sought "a theory of language ecology which can integrate naturalist and critical traditions"; and in An Ecological Approach to Language Renewal (1997), sought to approach a transformative ecology via a more active, perhaps designed, set of tools in language. This may cross a line between science and activism, but is within the anthropological tradition of study by the participant observer. Related to problems in critical philosophy (for instance, the question who's we, and the subject-object problem).
In many respects, the scope of interest of ethnolinguistics and linguistic anthropology overlap. Both are concerned with the relationship between language and culture. Both work with the concept of worldview. But unlike linguistic anthropology which as a discipline of anthropology, focuses on man, the individual representing his culture, ethnolinguists are concerned with the way individuals express themselves and how they communicate together. Ethnolinguistics looks at the relationship between discourse and language, while linguistic anthropology tends to make more general claims about vocabulary and grammar. Anna Wierzbicka is one of the best-known exponents of ethnolinguistics in English-speaking countries. James W. Underhill redefined the term in his Ethnolinguistics and Cultural Concepts: truth, love, hate & war (Cambridge University Press 2012). See anthropology, linguistics.
Read more about this topic: Anthropological Linguistics
Famous quotes containing the word work:
“Part of the pain in leaving our children to go to work is that we miss them, wish we could be with them. We also hate to turn them over to someone who is not identical to us, who will do things, at best, differently—at worst, in ways we don’t believe are good for children. We are up against this whenever we share the care of our children with others—even grandparents or trusted and loved ones.”
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