This article discusses urban ethnic Sakha bilinguals and their language ideologies and choices, especially with regard to the language socialization of their children—both at home and within the educational system. The usage of the Sakha language within urban spaces has been on the rise in the post-Soviet years, but still tends to be acquired in the home environment as a first language, whereas Russian is acquired later in the public sphere and reinforced in the educational system. The article explores some of the ideological and structural barriers toward Sakha acquisition and maintenance that speakers face, with apprehension regarding bilingualism and the mastery of two languages in educational contexts being a key concern for many Sakha parents. The article also discusses language instruction—especially in schools—in light of the need to begin to accommodate those with little or no Sakha knowledge in order to continue to increase the usage of Sakha by urban speakers.
Language Ideologies and Choices among Urban Sakha Bilingual Families
Block ( Friedner and Block 2017 ), it is important to attend to forms of non-linguistic communication and to consider our own language and semiotic ideologies in relation to diverse communicative repertoires (that may not seem legible to us). How might
degradation increases amid the growth of environmental attention and concern.” The purpose of this project is to revisit an old concept (ideology) and method (ideology critique) that are fruitful for explaining why society continues to degrade the environment
The Postsocialist Myth of Capitalism and the Ideological Suspension of Postmodernity
There is a widespread tendency to see the perils of postsocialism in the revival of the ghosts and myths from the past—namely ethnocentrism, nationalism, exclusiveness, bickering, collectivist-authoritarianism, expansionist chauvinism, and victimisation. I suggest that postsocialism's perils rest with a myth from the future, namely, the myth of capitalism. Those perils, I argue, are rooted in the fetishisation of capitalism by the postsocialist societies as a reflection of their deeply ingrained teleological way of perceiving the future. Political leaders are taking advantage of this situation by putting themselves in the position of those who would lead toward such a utopia. As a consequence, individual freedoms are sacrificed at the altar of communitarian bliss. I suggest that the only hope that we have to secularise the newly re-religiosised postsocialist societies rests with intellectuals.
Implications for Addressing Global Climate Change
Diana Stuart, Ryan Gunderson, and Brian Petersen
perpetuated by overproduction, is the root driver of global climate change? Exploring these questions illustrates the importance of ideology. While ideology is often used in the generic or neutral sense of being related to ideas, beliefs, and worldviews, we
As Paul Ricœur notes in L’Idéologie et l’utopie, the ascription of the characteristic of being ‘ideological’ to a set of ideas has traditionally had pejorative implications. One’s own ideas are not ideological, only those of one’s adversaries.1 The philosophical and critical writings of the early Sartre do not offer an explicit discussion of the concept of ideology. Even in Cahiers pour une morale, notable for the evidence they provide of Sartre’s increasing rapprochement with Marxism, ideology per se is never Sartre’s centre of interest.
Reflections on an Overburdened Word
connecting various disciplines.” 14 Fourth, among those who think professionally about crisis, there is a potential distinction to be made between theories of crisis and ideologies of crisis, even though the two may occasionally coincide, particularly within
argue that we should understand Louis Dumont’s conception of hierarchy as encompassment and ideology to be a starting point for an anthropology of comparative civilizations and their histories. Combining Mauss with Dumont offers a conception of
Rick Turner on Morality, Inequality and Existentialism
, perhaps surprising from a Utopian theorist. Turner asserts that ‘the political philosopher has not done his duty’ if he only argues for moral ideology (1968: 4). The philosopher Turner begins to sound like a sociologist, contending that philosophers become
Hidden Jokes and the Reinvention of Animistic Ontologies in Southwest China
and cosmology, and the ‘ideology of animism’ that pervades China’s new environmentalist discourse. Building this article on a trio of case studies, I now bring you into dialogue with the Nuosu ethnologist Mitsu, followed by rural Nuosu living in the