Abstracts
Abstract
In studies of language choice and minority language shift and maintenance, attention is frequently given to factors other than emotions: social context of contact, language politics, linguistic competence and attitudes, educational policies, and political agendas in a society. Yet human language is ideologically saturated, aesthetically experienced empirical phenomena, characterized by complex dynamics and linked to group and personal identities, morality, aesthetics, and epistemology. While negative moral emotions (e.g., shame) may lead people to abandon their first language, heritage languages may still be perceived as “more emotional,” and their loss and maintenance is a deeply emotional matter. Drawing on Pavlenko, Cavanaugh, and Ahmed, I discuss the role of emotion-related factors—affective repertoires and perceived language emotionality—in language choice of native Chukotkan parents, as a way of understanding human interactivity and the potential of the local environment for children’s acquisition of their heritage languages. Perceived language emotionality, I argue, is an important yet often overlooked aspect of heritage language sustainability and learning. The focus of this article is not on how bodies are transformed into objects of emotions (e.g., “the shamed one”), but on interplay between emotions and multilingual phenomena: how language and wordings are used to move people, to produce affects, attachments, equalities, and authenticities.
Keywords:
- Language,
- emotions,
- affective repertoires,
- parent–child interaction,
- Yupik
Résumé
Dans les recherches liées au choix de la langue et aux changements et à la préservation des langues minoritaires, le facteur de l’émotion est souvent écarté au profit de l’étude du contexte social des relations interpersonnelles, des politiques linguistiques et pédagogiques, des comportements et compétences linguistiques ainsi que des agendas politiques de la société. Pour autant, le langage humain est saturé d’idéologie, de phénomènes empiriques éprouvés esthétiquement, caractérisés par des dynamiques complexes mais aussi liés à des identités, des morales, des esthétiques et épistémologies personnelles et de groupe. Là où les émotions négatives d’ordre moral (comme la honte) peuvent mener certains à l’abandon de leur première langue, les langues d’héritage peuvent être perçues comme « plus émouvantes », et l’enjeu de leur disparition et de leur conservation est profondément sensible. En m’appuyant sur Pavlenko, Cavanaugh et Ahmed, je discute dans cet article du rôle des facteurs liés à l’émotion – des répertoires affectifs (affective repertoires) et de l’émotivité linguistique ressentie (perceived language emotionality) – dans le choix de langues des parents autochtones de Tchoukotka afin de comprendre les interactions humaines et le potentiel de l’environnement local dans l’acquisition des langues d’héritage par les enfants. Je montre que l’émotivité linguistique ressentie est un aspect négligé, et pourtant important, de l’apprentissage des langues d’héritage et de leur pérennisation. Cet article ne s’intéressera pas à la transformation des corps en objets d’émotion (par exemple, « celui qui fait honte »), mais plutôt à l’interaction entre les émotions et les phénomènes multilingues : comment la langue et les formulations sont utilisées pour toucher les individus, produire des émotions, des liens, des sentiments d’égalité et d’authenticité.
Mots-clés:
- Langue,
- émotions,
- répertoires affectifs,
- interactions parents-enfants,
- Yupik
Аннотация
В исследованиях, посвященных выбору языка, языковому сдвигу и сохранению миноритарного языка, внимание часто уделяется факторам, отличным от эмоций: социальному контексту контактов, языковой политике, языковой компетенции носителей и отношениям к языку, образовательной политике и политической повестке в обществе. Между тем язык — это идеологически насыщенный, эстетически переживаемый эмпирический феномен, характеризующийся сложной динамикой и связанный с групповой и индивидуальной идентичностями, моралью, эстетикой и эпистемологией. В то время как отрицательные моральные эмоции (например, стыд) могут заставить людей отказаться от своего родного языка, языки наследия могут по-прежнему восприниматься как «более эмоциональные», а их утрата и сохранение – глубоко эмоциональный вопрос. Опираясь на работы Павленко, Кавано и Ахмед, в статье обсуждается роль эмоциональных факторов – аффективных репертуаров и воспринимаемой языковой эмоциональности – при выборе языка коренными родителями Чукотки, как способ понимания человеческого взаимодействия и потенциала местной среды для усваивания детьми их языков наследия. В статье утверждается, что воспринимаемая языковая эмоциональность является важным, но часто упускаемым из виду аспектом устойчивости и усваивания языка наследия. В центре внимания этой статьи находится не столько то, как человеческие тела трансформируются в объекты эмоций (например, «пристыженный»), сколько само взаимодействие между эмоциями и явлением многоязычия: как язык и языковые обороты используются в повседневной речи для того, чтобы эмоционально тронуть человека, произвести впечатление на собеседника, создать ощущение привязанности, равенства и аутентичности.
Ключевые слова:
- Язык,
- эмоции,
- аффективные репертуары,
- детско-родительские отношения,
- эскимосы-юпик
Appendices
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