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For half a century or more, semilingualism has been a controversial – much debated and much derided – idea. The present paper engages with some facets of this history. It traces the formation and early circulation in its context of origin: Sweden's nascent fields of bilingualism research and minority education. The paper analyzes semilingualism as a 'traveling idea', which has moved through networks of actors over an extended period of time. In Sweden from the late 1950s to the early 1980s, semilingualism was a key theme a range of discursive exchanges. It circulated in scholarly discussions about bilingualism and linguistic competence, and surged as a central theme in political debates on minority education, immigration and language policy. It likewise recurred in the media, and in various articulations of public opinion. In the course these travels, the idea of semilingualism became more and more implicated in the processes of revising Sweden's policies on linguistic minorities. By the 1970s, as the paper argues, the idea had begun to function as a 'policy-driver', which aided the 1977 nationwide introduction of the school subject of mother tongue instruction (MTI) for minority students. While most linguists have come to dismiss semilingualism as a scientifically flawed concept, the idea of semilingualism, as the paper shows, had nevertheless a decisive impact in policy making. This impact is still visible the inclusion of MTI in Sweden's national curriculum. This societal impact of this sociolinguistic idea, as well as the lasting consequences thereof, points to the importance of a reflexive sociolinguistics, which takes interest in the life and afterlife of the ideas it produces. The paper contributes to this endeavor.
EABS Annual Conference will take place at Sofia University, Bulgaria,15–18th July 2024
Paradise Decorated with a Pomegranate tree of life in Umayyad Stucco Art2024 •
The pomegranate appears in Mesopotamian iconography from the fourth millennium B.C.E. and later in Egypt, where it was used for its therapeutic properties in some tombs dating from 2500 B.C.E., as well as the funeral monument of Ramses IV (1145 B.C.E.). Later, in the Safavid era, it became a symbol of fertility and a good omen for numerous offspring in Persia, where it appears in the Zoroastrian cult as a solar image. The Qur'an mentions the pomegranate as one of heaven's trees; its fruits are listed among God's good things in another verse. However, it is found in the Bible as one of the seven fruits mentioned in Deuteronomy as abundant in the Promised Land: The God-given land is rich because ... In addition to wheat, barley, grapes, figs, and pomegranates, the land of olives, oil, and honey is one of the fruits that the twelve scouts report to Moses: “They came as far as the valley of Escol, and there they cut down a branch with a bunch of grapes, which they carried in half with a rod, and also took pomegranates and figs.”(Num13:23) ThepaperfocusedontheOrient, where the pomegranate was associated with the tree of life and paradise from ancient times. During pre-Islamic times, vine stalks and pomegranates were considered elements of the Tree of Life. The pomegranate branches representing the symbology of paradise are also part of the general decoration of the palaces of the later Umayyad period, namely Qasr al-Gharbi, Khirbat al-Mafjar, whose figural stucco-rich details again comprise a different iconography of princely power. There's a link between the tree of life and paradise in the facade of Mshatta's palace. In later times, though, for example, in the tenth century, the walls of the Salon Rico in Madinat al-Zahra were covered with representations of the Tree of Life in the same way in which they can be seen in the mihrab of the great mosque of Cordoba.
This compendium definitively demonstrated that the accepted history of tikkun olam is incorrect, and that the roots of the social justice understanding of tikkun olam are older than the kabbalistic understanding. The texts included trace the development of several different interpretations of tikkun olam through Jewish intellectual history. Going back already to the 10th century, tikkun ha'olam is connected with religious humanism and with the idea of loving one's not-Jewish neighbor. These texts also reveal a firm foundation for an ecological interpretation of tikkun olam going back to early midrash. Furthermore, liberal Judaism's understanding of tikkun olam is shown to be sourced in Eastern European humanism going back to the 17th century, and transmitted in large part via Zionist thought in the 19th and early 20th centuries. This collection of texts has been published in several forms and journals. The version here is the most comprehensive.
Discussions of Heidegger and education, particularly as expressed by those interested in the philosophy of education, take a number of perspectives as thematic foci. Questioning is key to Heidegger’s thinking from the start of his 1927 Being and Time, calling into question the foundations of what we suppose ourselves to know. Thus questioning involves a reflection on education, that is: both teaching and learning. Heidegger himself thematizes education and scholars engaged these thematizations beginning with his 1933 “Rectoral Discourse” as well as an essay purporting to be a "translation" of Heidegger's thoughts on the “Art of Teaching” and, perhaps most importantly, his lecture course: "What is Called Thinking?" In addition, Heidegger‘s reflections on questioning also include a meditation on both phenomenology and hermeneutics in “The Question Concerning Technology” in which he famously describes “questioning as the piety of thought.”
VI Seminário Internacional Desfazendo Gênero
CfP ST 8 -Dysphoria mundi: Poéticas e políticas de inadequação, dissidência e desidentificação, VI Seminário Internacional Desfazendo GêneroVI Seminário Internacional Desfazendo Gênero UESB - Universidade Estadual do Sudoeste da Bahia Vitória da Conquista (BA), 10 a 14 de novembro de 2023 Prazo para submissão: 15 de agosto de 2023.
從破相到上帝的形象
甘為霖與盲人宣教的歷史迷霧與真相2022 •
甘為霖的盲人教育是臺灣特殊教育的始祖,這是眾所周知的事實。甘為霖的盲人工作,幾乎就和馬偕的拔牙宣教同樣常被提起。然而馬偕如何拔牙、消毒、局部麻醉、使用的器具,甚至一小時拔幾顆牙等都已經有不少研究與討論1。但甘為霖究竟何時開始從事盲人事工、使用過哪種盲文字體、盲人教育如何進行、中間得到哪些人的協助,甚至是盲人學校的名稱,這些具體細節在現有文獻中迄今卻仍未有清楚整理,甚至其中有許多誤解與錯譯。為了更加瞭解甘為霖這個重要宣教行動與事蹟,本研究利用甘為霖過去的著作、蘇格蘭盲人教育歷史檔案、使信月刊、臺南府教會報 (Tâi-lâm-hú Kàu-hoē-pò)、日治時期報刊相關報導,以及倫敦大學亞非學院所收藏之相片、格拉斯哥大學圖書館收藏之盲用書籍、臺灣基督教史料館之點字讀本等來釐清上述問題。
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Gminny Ośrodek Kultury W Glowczycach
Przesiedlona młodość : wspomnienia mieszkańców gminy2013 •
Proceedings of the 6th Intl Symposium on Modeling and Optimization
Coordination games over Collision Channels2008 •
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Traffic congestion, Type A behavior, and stress1978 •
Journal of Languages, Linguistics and Literary Studies
Mapping the distribution of euphemisms across taboo themes in SwahiliDoctoral Dissertation
INVESTIGATION OF PUTATIVE GENETIC FACTORS ASSOCIATED WITH SOYBEAN [GLYCINE MAX (L.) MERR.] SEED QUALITY TRAITS2009 •
American Journal of Physiology-Gastrointestinal and Liver Physiology
In vitro activation of murine DRG neurons by CGRP-mediated mucosal mast cell degranulation2004 •
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