Erik Aasland

"Kazakhstan, like other former Soviet states, seeks national self-definition. For Kazakhs, proverbs are the traditional resource for defining problems, making moral judgments, and suggesting remedies. As a result, the Kazakhstani government mandates instruction in Kazakh proverbs to shape the nation. How can anthropological and folkloristic tools be implemented to assess the language ideologies brought into play in this situation without crossing the line into conjecture?

Research into "national traits" using proverbs has validity issues since it relies on small proverb sets, fails to acknowledge the multi-voiced nature of language ideologies, and projects values onto the societies in question. More recent research utilizes larger proverb sets, surveys, and participant observation thus providing examples for addressing these shortcomings.

In my own research, I have incorporated these proverb research methods while also addressing the shortcomings of the "national traits" research by setting three delimitations of my research concerning language ideologies expressed by means of Kazakh proverbs. First, I focus on youth, the societal group most likely to change linguistically in an environment of language revitalization. Second, I only explore language ideologies concerning "community". Third, I have worked with a speech community rather than attempting nationwide analysis.

My field research was completed at Kazakh National Technical University in Almaty, Kazakhstan. I surveyed students concerning Kazakh proverbs addressing "community". Students reenacted the most familiar proverbs from the set, thereby narrativizing their language ideologies concerning "community".

I analyzed the data using an adaptation of Goffman's frame analysis. The language ideology showing the most tension was individualism-collectivism. This cultural theme is best understood as a continuum going from individual to the extended family / friends, and finally to the nation. In their narratives, students grappled with the paradigm of strength in numbers and "elders" in the skits repeatedly opposed individualism. In the reenactments, students' agency received its clearest expression in terms of proverbs about extended family / friends. Thus the language ideologies concerning "community" showed the following frame issues (boundaries): 1. Tension over where the speech community should position itself along the individualism-collectivism continuum; 2. Scripts against individualism; 3. Preponderance of adaptations for smaller-scale collectives."

Though of the same genre, two comparable proverbs from a given culture can operate in two distinct communicative spheres. Using an approach called discourse ecology, I explore the intertextual dynamics, semantics, and usage of two Kazakh proverbial calls to action. I consider the meaning and cultural background for each proverb. Based on searches of social media and a Kazakh corpus of news articles, I argue that one proverb operates in mass-media whereas the other is limited to use in interpersonal conversation and online chat forums. I conclude with considerations of the contrasting roles that the two comparable proverbs play in terms of representative and frame-aligning discourse for contemporary Kazakhs.

The government of Kazakhstan places a high value on Kazakh oral tradition as a resource for societal restoration. At the same time, there has been a resurgence of Islam in the country and the on-going process of defining a form of Islam that is Kazakh. Asıl Arna, the state approved Islamic governing body’s media company, posted a video on YouTube that affirms Kazakh oral tradition as part of a message of living from a pure heart. Such an affirmation of a local wisdom tradition is unusual for an organisation that stresses the universal, revelatory significance of Islam for right living. Thus, the author’s question: Is the video designed to instruct Kazakh-speaking Muslims or is there an agenda to change societal perceptions of Islam?

Neal Norrick presents the interface of tradition and individual agency in proverb performance as a paradox, a rhetorical recusation in which the proverb initiator fades into the background of societal opinion while gaining the upper hand (1994). I will argue that we don’t need to leave ourselves in the place of paradox, but can attain clarification of how proverbs operate by applying the concept of deictic projection to explore how proverbs operate in the space between quote and story.

"There has always been an interest in how to interpret metaphorical proverbs. Recent research in cognitive science can be utilized to effectively diagram proverb meaning, especially defining the base meaning and evaluating he proverb meaning as incorporated into a larger context such as a story (i.e. blended meaning). In this article Gilles auconnier and Mark Turner's model of conceptual blending (Fauconnier 2002) is applied and expanded to describe he process of metaphorical proverb meaning. The proverb under consideration serves as the conclusion to a Kazakh folktale. Through narrative analysis of the folktale the spaces of the proverb map can be filled in, and the base and blended meaning elucidated. Finally, there is a discussion of relevance as the process of incorporating cultural inferences which complete the meaning of the proverb both as base meaning and as blended meaning.
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Past attempts at using proverbs for cultural analysis have provided questionable results. There has been an overreliance on comparable proverbs from other cultures (Mieder 1981)  or the search for “underlying” static cultural traits (Bartlotti 2000). The current paper explores the potential of using frame analysis (Goffman 1974; Johnston 2002; Snow 1986) and circulation studies (Spitulnik 2001) as methods better suited to explicating societal change. The two methods are complementary: circulation studies aiding understanding of the process of proverb use; frame analysis allowing for insight on the meaning of familiar proverbs.
Rather than explore perspectives of the culture in general, I selected college students in Almaty, Kazakhstan as the group to be investigated. The current generation of students in Kazakhstan is unique, since they have only known an independent and Post-Soviet fatherland.  As they have grown up, the country has been in the throes of redefining itself as a society. Part of this process has been reestablishing Kazakh as the national language.
Field research was carried out among university students at the Kazakh National Technical University in Almaty, Kazakhstan. Surveys provided information about the most familiar proverbs out of the proverb set concerning “community”. Analysis of the survey results showed that the population functions using proverbs as a speech community, a group able to communicate with each other effectively. Surveys and proverb encounter reenactments will provide the type of data necessary for circulation studies and frame analysis to establish a baseline concerning proverbial perspectives concerning “community” among Kazakh-speaking college students.

This edited volume is a feast of contemporary Kazakh proverb research. You are invited to the low table, the Kazakh dastarkhan, where special dishes cover the table. Everything is within easy reach, and each of the delicacies is homemade, with a distinctive Kazakh flavor. Whether you are a linguist, folklorist, anthropologist, or just someone wanting to know more, this feast has something to offer. Come join us for a cup of tea, some respite, and the opportunity to enter into the world of Kazakh proverb research! There are five courses: current use of Kazakh proverbs at home, in school, and on the internet; the content of proverbs used historically and in fiction; the dynamic relationship between proverbs and culture in Kazakhstan; the role of proverbs in education (both the ecologies of proverbial interaction between languages and the opportunities provided by technology); and finally, new vistas for the future of Kazakh proverb use. With the expanded role of the internet, Kazakhs ...

I commend Campbell for her research about social media. It is vital that the religious academy takes time and care to explore this topic. I agree that negative memes about other faiths can be harmful and should be addressed. In my response, I will discuss how memes operate based on folkloric and anthropological research. A key part of my argument is that we need to revisit rhetoric in order to both understand memes and effectively address anti-religious sentiment expressed through that medium. I will end my chapter with recommended action steps for the church today.

Researchers have explored the relationship between proverbs and various religious texts, but have given scant attention to the question of how theological understanding can affect proverb interpretation. In this paper, I explore instances when theological dissonance inhibits Kazakhs from recognizing the hyperbolic aspects in Kazakh proverbs both in the classical period (1850-1900) and today. Hyperbole gives emotional emphasis to the primary thought (Clinton 2007). Yet, in the examples that I consider, Kazakhs disagree with the proverb theologically and insist on interpreting the hyperbole literally. These disputed proverbs that address significant issues continue to be used in discourse and collections nevertheless. Keywords: proverbs, Post-Socialist, Kazakhstan, rhetorical devices,

Four hundred years ago Kazibek Bi coined an aphorism to describe the Kazakhs as a meek people in the face of the Zünghars: “Qazaq degen mal baqqan elmiz...” [kazakhs, we are herders of cattle]. Over the centuries it has served as a seminal and serviceable description. Currently, it is being posited and challenged on numerous Kazakh webpages.

From a set of proverbs in current use by a societal subgroup of Kazakhs, I investigate how these are brought into play to enact tradition and address daily situations. Language ideologies within the societal subgroup and the wider society can then be explored.

In this report, I will share about my dissertation research concerning Kazakh proverbs that I carried out at the Kazakh National Technical University (KNTU) in Almaty, Kazakhstan in the fall of 2010. The goal was to explore language ideologies (Kroskrity 2010) concerning “community” that the students expressed through their use of familiar Kazakh proverbs fitting this topic.In what sense were students betwixt and between? They showed a preference for small collectives, rejecting both individualism and large collectives.

ABSTRACT In the last forty plus years, proverb research has explored proverbs as traditional ("the voice of others") and as a means for the proverb initiator to gain dominance in dialogue. Neal Norrick presents these two aspects of proverb performance as a paradox with the proverb initiator fading into the background of societal opinion while gaining the upper hand (1994). I will argue that one does not have to leave these two aspects as a paradox, but can find clarification of how proverbs operate by applying the concept of deictic projection to proverbs. Examples will be provided from field research done with Kazakh proverbs. The type of deixis being considered is literary-linguistic deixis as described most fully within the discipline of cognitive poetics by Stockwell (2002). Of the six deictic aspects he describes, five can be applied to proverbs. Movement along any one aspect of deixis is called deictic projection. A proverb stands out based on its distinctive style and invites the culturally competent hearer to consider emergent temporal and interpersonal significance. Approaching proverbs in terms of deixis allows for a more complete analysis and affirms the ability of proverbs to provide a space for engagement among parties in dialogue.

in Love Stories, Paul manning effectively explores the distinctive traditional sexual practices of the khevsurs, a group living in the mountains of the country of Georgia. Their traditions could have easily been lost after their forced resettlement by Stalin in 1952, but their love poetry and the literature it inspired have kept the khevsurs in the minds of the people of Georgia. khevsur youth were expected to engage in clandestine expressions of heterosexual desire not leading to sexual intercourse with distant relatives and others from their home community. tradition as well as a code of honor and shame set strict parameters for physical contact. interestingly enough, those encountered in the process would not be marital candidates, since the khevsurs traditionally married outside of their own communities. rather than consider sexuality as an expression of identity, manning follows Deborah cameron and Don kulick’s approach to sexuality as an expression of desire in Language and Se...

There has always been an interest in how to interpret metaphorical proverbs. Recent research in cognitive science can be utilized to effectively diagram proverb meaning, especially defining the base meaning and evaluating the proverb meaning as incorporated into a larger context such as a story (i.e. blended meaning). In this article Gilles Fauconnier and Mark Turner’s model of conceptual blending (Fauconnier 2002) is applied and expanded to describe the process of metaphorical proverb meaning. The proverb under consideration serves as the conclusion to a Kazakh folktale. Through narrative analysis of the folktale the spaces of the proverb map can be filled in, and the base and blended meaning elucidated. Finally, there is a discussion of relevance as the process of incorporating cultural inferences which complete the meaning of the proverb both as base meaning and as blended meaning.

Neal Norrick presents the interface of tradition and individual agency in proverb performance as a paradox, a rhetorical recusation in which the proverb initiator fades into the background of societal opinion while gaining the upper hand (1994). I will argue that we don’t need to leave ourselves in the place of paradox, but can attain clarification of how proverbs operate by applying the concept of deictic projection to explore how proverbs operate in the space between quote and story.

Behold the Proverbs of a People: Proverbial Wisdom in Culture, Literature, and Politics. By Wolfgang Mieder. (Jackson: University Press of Mississippi, 2014. Pp. 489, introduction, bibliography, index of proverbs. $75.00, hardcover.)In Behold the Proverbs of a People, Wolfgang Mieder brings together a delightful collection of his previously published works covering a wide range of topics. The book is divided into four sections: proverb research, proverbs in political rhetoric, proverbs in literature, and proverbs in culture. This provides both a robust resource for readers and the opportunity to move between quite disparate analyses. For example, one could go from considerations of Nietzsche's proverbial critique of biblical proverbs to Martin Luther King Junior's adaption of biblical and folk content to offer a vision for societal change. A bonus are the excellent biographies of resources at the close of each chapter. The volume is held together by three discussion strands:...

Nehrbass has crafted an introduction to developing a theology of culture that is impressive in its scope, yet an enjoyable read. Nehrbass argues that “God’s plan is multiculturalism” (p. 14). Accordingly, Nehrbass advocates for cultural competency/adaptability. He recommends acculturation whereby individuals maintain their primary cultural identity and adapt to the other culture. His overall goal is to aid his audience in affirming the good and challenging the bad in their own cultures as well as being open to learn from other cultures. This approach suits both our globalized world and contemporary opportunities to relate to a multiplicity of cultures over one’s lifetime. I was impressed with the care and detail with which Nehrbass approaches each topic. In terms of organization, the volume is laid out in four parts. Part I makes the case for multiculturalism as both learning to adapt in relating cross-culturally and nurturing an appreciation for other cultures. Part II directs the reader to consider how to understand, evaluate, and relate to cultures in a way that glorifies God and is open to His purposes. The weighty theological discussions are here. Part III addresses issues of cultural universals, contrasting systems, and cultural variables. The two chapters continue the emphasis on pursuing nuanced understanding and dynamically relating to other cultures rather than falling back on stereotypes or default approaches. Part IV marks a return and expansion on topics from Part I. Here, Nehrbass explains the “how to” of cultural competency. This book was developed through classroom teaching which is evident in two aspects: (1) chapter topics are closely linked to pertinent questions; (2) longer, multisegmented sections include brief application questions to ensure comprehension. These techniques give the book a more interactive feel. Nehrbass aims at two different audiences. The primary focus is on challenging Evangelical students to be change-makers. His secondary audience is systematic 824132 MIS0010.1177/0091829618824132MissiologyBook Reviews book-review2019

"Yes We Can": Barack Obama's Proverbial Rhetoric. By Wolfgang Mieder. (New York: Peter Lang Publishing, 2009. Pp. xiv + 352, introduction, list of publications and speeches, index of proverbs and proverbial phrases, bibliography. $99.95 cloth, $32.95 paper.)Wolfgang Mieder delivers another publication in a series of excellent books about the proverbs and proverbial phrases used by US presidents. Mieder has previously published individual monographs about Abraham Lincoln and Harry S. Truman, as well as a collection of essays addressing proverb use in US political life in general. Although not officially a series, the books on Lincoln and Truman also were published by Peter Lang Publishing and have a common format, including an extended introductory essay followed by a key word index of proverbs used.Unlike his previous books, however, this volume concerns the rhetoric of a living US president. Actually, the book only takes us up to Barack Obama's inaugural address, so one would have to say die book is about the role of rhetoric in Obama's becoming president of the United States. Since Mieder is exploring contemporary rhetoric, he also considers what he calls "pseudo proverbs." These are phrases that Obama has used repeatedly and which, based on their proverblike structure and cadence, have the potential of being used by others and thus eventually becoming proverbs.The purpose of die book is to explore Barack Obama's use of proverbs, proverbial phrases, and other proverbially-based material to effectively communicate his vision for political change. With this goal in mind, Mieder actually accomplishes two tasks - a careful consideration of Obama's use of proverb resources in his political rhetoric in particular and a defense for die ongoing significance of proverbial content in contemporary political discourse in the United States in general.Mieder's three hundred-fifty page book has one hundred-fifty pages for the introductory essay and two hundred pages of appendices. The essay is divided into four sections, two for exploring President Obama's books and two more for evaluating the proverbial content of his speeches. In chapter 1 he reviews Obama's Audacity of Hope, which sparked his initial interest in Obama's use of proverbial material. Then Mieder moves on to explore Obama's autobiographical book, Dreams from My Father: A Story of Race and Inheritance. In die final two chapters, Mieder turns to Obama's speeches first considering die overall proverbial content of his speeches and then taking a closer look at seven key addresses. An index of 1,714 entries of Obama's proverbial speech in context follows.Mieder argues that Obama is the author based on his consistent use and adaptation of proverbial material in both books and speeches and in doing so counters critics who suggest that a ghost writer produced Obama's two books. …

Western countries consider proverbs as insignificant, but Kazakhstan views their proverbs as an integral part of their societal revitalization efforts. For Kazakhs, proverbs are the traditional resource for defining problems, making moral judgments and suggesting remedies (Tabıldıyev, Qazaq Etnopedagogıykacı [Kazakh ethnopedagogy], 2001). As a result, the Kazakhstani government looks to mandatory instruction in Kazakh proverbs to shape the nation (Kazakhstan, “Mädeni Mura” Memlekettik Baġdarlaması [“Cultural heritage” societal goals], 2004). As an anthropologist, I enjoy investigating the relationship between Kazakh proverbs and societal trends in Kazakhstan. There is a common sense assumption that proverbs tell us something about those who claim the given proverbs as their own. However, earlier proverb scholarship concerning national traits attempted to make statements about the society in general from a small set of proverbs (Robinson, “Irish Proverbs and Irish National Character,...

ABSTRACT In the last forty plus years, proverb research has explored proverbs as traditional ("the voice of others") and as a means for the proverb initiator to gain dominance in dialogue. Neal Norrick presents these two aspects of proverb performance as a paradox with the proverb initiator fading into the background of societal opinion while gaining the upper hand (1994). I will argue that one does not have to leave these two aspects as a paradox, but can find clarification of how proverbs operate by applying the concept of deictic projection to proverbs. Examples will be provided from field research done with Kazakh proverbs. The type of deixis being considered is literary-linguistic deixis as described most fully within the discipline of cognitive poetics by Stockwell (2002). Of the six deictic aspects he describes, five can be applied to proverbs. Movement along any one aspect of deixis is called deictic projection. A proverb stands out based on its distinctive style and invites the culturally competent hearer to consider emergent temporal and interpersonal significance. Approaching proverbs in terms of deixis allows for a more complete analysis and affirms the ability of proverbs to provide a space for engagement among parties in dialogue.

Aldar Köse is a hero-trickster who is part of Central Asian oral tradition. I explore the language ideologies that emerge in an appropriated version of a traditional Aldar Köse tale (2001) that is designed to present the “New Kazakhs”. In particular, I consider the cultural frames of “cunning” and “gentleness”. Key words alone are not sufficient for frame analysis, but must be complemented by related metaphors and lines of reasoning. Thus, I set up a FaceBook group to invite Kazakhs residing in California to take part in focus groups to consider the appropriation.

Key words: folklore appropriation, societal frames, Kazakhs, language ideologies.

In this report, I will share about my dissertation research concerning Kazakh proverbs that I carried out at the Kazakh National Technical University (KNTU) in Almaty, Kazakhstan in the fall of 2010. The goal was to explore language ideologies (Kroskrity 2010) concerning “community” that the students expressed through their use of familiar Kazakh proverbs fitting this topic.In what sense were students betwixt and between? They showed a preference for small collectives, rejecting both individualism and large collectives.

Four hundred years ago Kazibek Bi coined an aphorism to describe the Kazakhs as a meek people in the face of the Zünghars: “Qazaq degen mal baqqan elmiz...”  [kazakhs, we are herders of cattle]. Over the centuries it has served as a seminal and serviceable description. Currently, it is being posited and challenged on numerous Kazakh webpages. This is a twenty page file from my PowerPoint report on this work in progress.

The question for my project is: In an environment of mandatory proverb instruction for youth, what do youth express as significant by means of these same proverbs? I will explore how Kazakh-speaking college students use Kazakh proverbs to narrativize “community”. I will do this be evaluating their knowledge and use of Kazakh proverbs addressing such issues as nationalism/patriotism, unity, family, and ethnic identity.

I commend Campbell for her research about social media. It is vital that the religious academy takes time and care to explore this topic. I agree that negative memes about other faiths can be harmful and should be addressed. In my response, I will discuss how memes operate based on folkloric and anthropological research. A key part of my argument is that we need to revisit rhetoric in order to both understand memes and effectively address anti-religious sentiment expressed through that medium. I will end my chapter with recommended action steps for the church today.

April 2014 Brief: Page four of this brief contains a summary of a presentation that I gave at George Washington University in April, 2014. In effect, it summarizes my dissertation research with findings that go a bit beyond what was in the dissertation. For pdf of my slideshow for this presentation look for "Betwixt and Between" in my Papers.

I established a Facebook group to provide some ongoing interaction around my current research. The group was an excellent medium for networking and even bringing people together for a focus group. Yet, it fell short of building a sociality, a group that continued to interact and discuss what had been brought up in person. I explore the processes involved in this endeavor.

In the U.S., proverbs are not a big part of life. When the preeminent proverb scholar in the West wrote about our most recent oratorically-skilled president, Barack Obama, he had to admit that candidate Obama used proverbial phrases and not even true proverbs 1. The main purveyor of proverbs in the U.S. are advertising companies. When someone asks me about proverb use in the U.S., I will often give the example of Nike's slogan "Just do it" and how this sentence functions as a proverb. How did I get interested in Kazakh proverbs? I noticed how important they were to Kazakhs. I was intrigued because I could encounter a proverb, look up the unfamiliar words, analyze the syntax, and still be without a clue as to its meaning. I realized that I would not be the most astounding Kazakh-speaking foreigner. My ear wasn't good enough and I had learned the language much later in life than would have been most advantageous. Studying Kazakh proverbs offered the promise of gaining a deep knowledge of Kazakh culture and thought.

This edited volume is a feast of contemporary Kazakh proverb research. You are invited to the low table, the Kazakh dastarkhan, where special dishes cover the table. Everything is within easy reach, and each of the delicacies is homemade, with a distinctive Kazakh flavor. Whether you are a linguist, folklorist, anthropologist, or just someone wanting to know more, this feast has something to offer. Come join us for a cup of tea, some respite, and the opportunity to enter into the world of Kazakh proverb research!

There are five courses: current use of Kazakh proverbs at home, in school, and on the internet; the content of proverbs used historically and in fiction; the dynamic relationship between proverbs and culture in Kazakhstan; the role of proverbs in education (both the ecologies of proverbial interaction between languages and the opportunities provided by technology); and finally, new vistas for the future of Kazakh proverb use. With the expanded role of the internet, Kazakhs have ventured beyond using traditional Kazakh proverbs. They are now recrafting proverbial content and forms to find fitting words for contemporary issues. The book’s finale is a ground-breaking piece of research which documents the twists and tweaks that keep Kazakh proverb use vibrant.