By Joseph Errington
Drawing on either unique texts and significant literature, Linguistics in a Colonial international surveys the tools, meanings, and makes use of of early linguistic tasks round the world.
* Explores how early endeavours in linguistics have been used to help in overcoming useful and ideological problems of colonial rule
* lines the makes use of and results of colonial linguistic tasks within the shaping of identities and groups that have been below, or towards, imperial regimes
* Examines enduring affects of colonial linguistics in modern considering language and cultural difference
* Brings new perception into post-colonial controversies together with endangered languages and language rights within the globalized twenty-first centuryContent:
Chapter 1 The Linguistic within the Colonial (pages 1–21):
Chapter 2 Early Conversions, or, How Spanish Friars Made the Little bounce (pages 22–47):
Chapter three Imaging the Linguistic previous (pages 48–69):
Chapter four Philology's Evolutions (pages 70–92):
Chapter five among Pentecost and Pidgins (pages 93–122):
Chapter 6 Colonial Linguists, (Proto)?National Languages (pages 123–148):
Chapter 7 Postcolonial Postscript (pages 149–171):
Read or Download Linguistics in a Colonial World: A Story of Language, Meaning, and Power PDF
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Additional resources for Linguistics in a Colonial World: A Story of Language, Meaning, and Power
Example text
So too missionaries drew confidence and techniques from their own textual traditions. Though not practicioners of what we would call a “linguistic science,” their work was rooted in the traditions of knowledge of what they called (in Latin) scientia, following Aquinas’ observation that “[w]e all have to learn to interpret what we see, and this can only be achieved through the use of books” (Pagden 1982:130). Nebrija influenced these first friar linguists less through his famous grammar of Castilian than through his earlier grammar of Latin, written in Latin, in 1481 (the Introductiones Latinae).
Cortez likened cities he found in Mexico to Seville and Cordoba, and was as quick as Pizarro in Peru to see that power was to be had by usurping the native elite. He did this quite literally by murdering the king of the Mexican Indians, razing his palace, and building his own capital on its grounds. In colonial era accounts of precolonical Mexico, the Aztec cult of human sacrifice often overshadow the sophisticated tributary systems used by noble elites to rule communities spread across a wide territory.
Up through 1815, silver carried west from the New World was traded there for manufactured goods from China. Because Spain’s colonial interests became centered on trade and Manila, their dealings with “natives” beyond the town’s environs did not become as intense or exploitative as those of their compatriots in the New World. Fewer Spanish ventured abroad to the new 42 Early Conversions colony, and oversight of the native populations and their souls was left to the Church, represented by a clerisy which by 1722 was more numerous in Manila than the lay population.
