Results by title

Historically, southeasternmost Africa has been home to a large variety of speech communities, including Nguni, East Bantu, Khoi, and San—the legacy of a long and complicated history of migration, interaction, assimilation, and disaggregation between many peoples. With detailed, careful analysis, Raevin Jimenez guides readers through a thousand years of human movement, cultural contact, and social development in this region. Taking a historical linguistics approach, she sheds new light on this history by focusing on Nguni speakers’ use of gendered practices—including initiation, marriage, and avoidant speech known as hlónipha—to blend multilingual and diverse communities.

Use of gendered institutions inaugurated variable social spaces that could either elide or accommodate difference and thus enabled a multiplicity of community types. Contrary to previous assumptions about the roles of men and women in precolonial southeasternmost Africa, Jimenez shows that gender impacted life and social interactions across a large variety of important domains and became a way of forming, negotiating, and maintaining community. These developments shaped and remain visible in southeastern African speech communities today, and understanding them is vital to understanding the region’s long history and current linguistic society.

Speaking in tongues, also known as glossolalia, has long been a subject of curiosity as well as vigorous theological debate. A worldwide phenomenon that spans multiple Christian traditions, glossolalia is both celebrated as a supernatural gift and condemned as semiotic alchemy. For some it is mystical speech that exceeds what words can do, and for others it is mere gibberish, empty of meaning. At the heart of these differences is glossolalia’s puzzling relationship to language.
​
Glossolalia and the Problem of Language investigates speaking in tongues in South Korea, where it is practiced widely across denominations and congregations. Nicholas Harkness shows how the popularity of glossolalia in Korea lies at the intersection of numerous, often competing social forces, interwoven religious legacies, and spiritual desires that have been amplified by Christianity’s massive institutionalization. As evangelicalism continues to spread worldwide, Glossolalia and the Problem of Language analyzes one of its most enigmatic practices while marking a major advancement in our understanding of the power of language and its limits.

Analyzes the forced migration of Maya women from highland Guatemala and their turn toward language and Indigenous clothing in their homeland
 
Good Maya Women: Migration and Revitalization of Clothing and Language in Highland Guatemala analyzes how Indigenous women’s migration contributes to women’s empowerment in their home communities in Guatemala. This decolonial ethnographic analysis of Kaqchikel Maya women’s linguistic and cultural activism demonstrates that marginalized people can and do experience empowerment and hope for the future of their communities, even while living under oppressive neoliberal regimes. Joyce N. Bennett contests dominant frameworks of affect theory holding that marginalized peoples never truly experience unrestricted hope or empowerment, and she contributes new understandings of the intimate connections between Indigenous women, migration, and language and clothing revitalization.
 
Based on more than twenty months of fieldwork, the study begins with an ethnographic investigation of how economic policies force Indigenous women into migration for wage work. To survive, many, like the three young women profiled in this ethnography, are forced to leave their schooling, families, and highland homes to work in cities or other countries. They might work, for example, as vendors, selling crafts to tourists, or as housekeepers or waitresses. Their work exposes them to structural violence, including anti-Indigenous slurs, sexual harassment and violence, and robbery.
 
Furthermore, the women are pressured to wear Western clothing and to speak Spanish, which endangers Indigenous culture and language in Guatemala. Yet the Indigenous migrant women profiled do not abandon their Indigenous clothing and language, in this case Kaqchikel Maya. Instead, they find inspiration and pride in revitalizing Kaqchikel traditions in their hometowns post-migration. As women attempt to revitalize Kaqchikel Maya language and clothing, they seek to earn the title of “good” women in their home communities.
 
Unpacking women’s daily activisms reveals that women attempt to retain their language and clothing and also collectively seek to make space for Indigenous people in the modern world. Bennett reveals that women find their attempts at revitalization to be personally empowering, even when their communities do not support them.