Arizona Tewa Kiva Speech as a Manifestation of Linguistic Ideology
Arizona Tewa Kiva Speech as a Manifestation of Linguistic Ideology
复制标题
亚利桑那州特瓦基瓦演讲作为语言意识形态的体现
DOI：
10.1075/prag.2.3.03kro
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发表时间：
1992
期刊：
影响因子：
1.1
通讯作者：
Paul V. Kroskrity
中科院分区：
文献类型：
--
作者：
Paul V. Kroskrity
“你对庆典了解到了什么？”时间回到了夏日。7973年，当我第一次开始研究亚利桑那州的Tewa时，经常有各种各样的村民问我这样的问题。我觉得这很奇怪，甚至令人不安，因为在我解释了我的研究兴趣是驻留在语言“本身”，或者是“只是语言，而不是文化”之后，问题仍然存在。我的学术导师和学术传统鼓励我将这种反应归因于对礼仪语言等文化敏感话题的保密和怀疑。然而，尽管我小心翼翼地试图否认对Kiva语言(TE‘e hi：Li)的任何研究兴趣，并仔细区分它与亚利桑那州Tewa日常生活中更普通的语言，但我仍然经历了这些周期性的问题。这些问题是否暴露了基瓦人的语言与家庭和广场的语言的本土化混淆？这些形式的话语之间是否存在联系，这对大多数特瓦村民来说是显而易见的，但对我来说却是隐藏的？在过去的几年里，在进行了近20年的对Fuizona Tewa语法、社会语言学变异、语言接触、传统定语、语码转换和圣歌通告的各种研究之后，语言使用的潜在模式逐渐出现，通过文献解释的方法，使我能够赋予这些早期内涵新的含义。2不同的语言和话语实践，我认为，显示了一个共同的模式的影响从特‘嗨：黎族“基瓦演讲”。礼仪表演中更明确的语言使用规则为更世俗的言语形式和言语实践的产生和评估提供了当地的模式。
" What have you learned about the ceremonies?" Back in the Summer of. 7973, when I first began research on Arizona Tewa, I was often asked such questions by a variety of villagers. I found this strange, even disconcerting, since the questions persisted after I explained my research interest as residing in the language" itself', or in" just the language, not the culture". My academic advisors and a scholarly tradition encouraged me to attribute this response to a combination of secrecy and suspicion regarding such culturally sensitive topics as ceremonial language. Yet despite my careful attempts to disclaim any research interest in kiva speech (te'e hi: li) and to carefully distinguish between it and the more mundane speech of everyday Arizona Tewa life, I still experienced these periodic questionings. Did these questions betray a native confusion of the language of the kiva with that of the home and plaza? Was there a connection between these forms of discourse that was apparent to most Tewa villagers yet hidden from me? In the past few years, after almost two decades of undertaking various studies of fuizona Tewa grammar, sociolinguistic variation, language contact, traditional nanatives, code-switching, and chanted announcements, an underlying pattern of language use has gradually emerged which, via the documentary method of interpretation has allowed me to attribute a new meaning to these early intenogations. 2 The disparate linguistic and discourse practices, I contend, display a common pattern of influence from te'e hi: li" kiva speech". The more explicit rules for language use in ritual performance provide local models for the generation and anluation of more mundane speech forms and verbal practices.