جستجوی مقالات مرتبط با کلیدواژه « cultuling » در نشریات گروه « ادبیات و زبان ها »

Since birth and throughout all stages of development, humans have been social beings, as effective communication and interaction with others has been crucial for them. The capability to understand ideas, emotions, and views, and to be aware of and sensitive to them in social interactions, helps develop friendly relationships, promotes self-awareness and self-acceptance, and improves group cohesion. Living in an interconnected world means that we will inevitably face difficulties, and consequently, will regularly need the assistance of others. Iranians have long had a reputation for being kind and helpful to their fellow citizens. It is essential to remember that providing verbal support and assistance to others can also protect them from potential dangers (Andreoni et al., 2016).When seeing other people’s problems and issues, individuals use various verbal and functional approaches in accordance with their own perception and understanding of the situation, as well as the mental and emotional state of others. This indicates their level of care and concern for others. Concern for someone is defined as the emotional and cognitive ability to understand emotions and react to the mental and emotional states of others. Interpersonal interactions and socioemotional aspects help differentiate between “apathy” (having no feelings), “sympathy” (observing feelings), “empathy” (understanding feelings), and “metapathy” (changing feelings).The current research aims to assess people’s level of concern for others by analyzing the language expressions they use in various situations. In other words, the concept of 'cultuling' (language + culture) of concern for others introduces a new perspective on concern, which is influenced by both the extent of people’s engagement with the problem and the closeness between individuals.

An essential factor in the quality of teachers’ teaching methods is understanding duty-shirking behavior in their discourse, which can be analyzed through the culturology of language given the interplay between language and culture. With the overall goal of analyzing the cultuling of teacher duty-shirking behavior, the present article is built on online semi-structured interviews with 101 teachers (66 females and 35 males; from 21 to 58 years old) in Mashhad. They had been teaching at different school levels. The collected data were analyzed in light of the conceptual model of cultuling analysis. The results showed that the cultuling of duty-shirking behavior is mostly found in private and informal situations in order to evade duties, sidestep responsibilities, protest rights and facilities, voice opinions, or exonerate oneself with sarcastic, serious, sympathetic, sincere, and advice tones. Teachers might even be demotivated and seek their own interests. Teachers’ awareness concerning this cultuling is at the stage of involvement and their emotion toward it is negative. Additionally, the cultuling is indicative of negligence, short-term orientations, indirectness, and collectivism in the teachers’ community. Therefore, effective measures should be taken to prevent the spread of these patterns throughout society. The results of the current study will go a long way in helping the officials of the educational system in addressing the concerns of teachers in having a dynamic educational system.

Given the significance of the reciprocal relationship between language, culture, thinking, emotions, and senses in establishing and maintaining effective communications, the present paper aims to introduce the “Brainling model” as an effective approach in preparing and developing instructional materials for teaching speaking skills to non-Persian speakers. Developed by Pishghadam (2020), “Brainling” is a combination of brain and language and has been inspired by MacLean’s (1978) theory of the triune brain. Indeed, it is based on the relationship between language and four components of culture (cultuling), emotion (emoling), sense (sensoling), and thinking (cogling). The present research is qualitative and applied. After elaborating on how to develop course content based on this model, a course sample developed by this model for teaching speaking skills to non-Persian speakers is presented. Based on this model, the course content is developed according to cultulings (culture hidden in the language expressions), and concepts and lexical items with a positive emotional charge are employed to the max. Also, throughout the lesson, different senses of learners are involved in learning, and activities and exercises are developed and built to promote a variety of thinking skills, including critical, creative, systems, and futures in language learners. It seems that teaching speaking skills based on the “Brainling model” helps learners build successful verbal communication with the speakers of the Persian-speaking community. Due attention should therefore be given to the coursebooks featuring speaking skills.

The Academy of Persian Language and Literature is the regulatory body for preserving the Persian language and its orthography, trying to protect the Persian language from fragmentation and possible related dangers. As the name implies, the Academy of Persian Language and Literature is expected to focus on culture and identity as well. Notwithstanding this expectation, the goals, duties and performance of the academy suggest that its main focus is on its lexical and linguistic functions. It goes without saying that culture and language are inextricably linked; therefore, when you speak of language, you cannot overlook the role of culture. The present paper introduces the new concept of cultulinguia, meaning an arena for displaying cultulings (the culture within the language). Along with the academy, cultulinguia can play an effective role. The academy appears to have a top-down, power-oriented, prescriptive, monophonic, and word-centered approach, with a strong focus on the form of the word than meaning. Consequently, people may not be interested in using these words as they become exvolved in such words. Cultulinguia, in contrast, follows a bottom-up approach, which is people-oriented, descriptive, polyphonic and culture-oriented, meaning that all people within the society can constructively contribute to it. Additionally, cultulinguia tries to achieve the culture hidden in the language by focusing on cultulings and paves the way for cultural excellence by replacing defective cultural memes. Through this, people become more involved in cultulings and the views of the majority of people are taken into account when it comes to make a decision. This should be noted that the academy and the cultulinguia act like two wings for the linguistic and cultural excellence of the given society and they can complement each other and meaningfully contribute to linguistic and cultural planning.

Binary oppositions have long been helping humans to label what is going on around, and sometimes put them on the horns of a dilemma. Such a reflection can be traced in people’s cultures, and since language is an indispensable part of a culture, examining cultulings (culture + language) can help us understand the beliefs and values of a given society. The present study, therefore, utilizes Hymes’ (1967) SPEAKING model to qualitatively analyze “the Cultuling of Liminality.” To this end, 712 contexts and 317 utterances, in which binary oppositions had been used were chosen based on purposive sampling and by observing private/public, formal/informal dialogues from 115 female and 97 male speakers (15 to 74 years old), from different academic backgrounds, professions, and social status from Mashhad, Iran. The results indicated that Iranians use this cultuling for different purposes (e.g., showing uncertainty, avoiding direct remarks and misunderstandings, defending, shirking responsibilities, showing mental struggles, avoiding stress, observing formalities, and lack of knowledge) in different contexts. This cultuling can be used as an indicator of high ambiguity intolerance in Iranian culture, meaning that they do not like to be in limbo, and due to their collectivist nature, they use binary oppositions to express their suspense to directly/indirectly ask for help to make decisions and to be out of liminality.

Analysis of Oral Discourse Based on Hyme's Speaking Model that unvestigates the interwoven relation between culture and language has long been discussed by anthropologists, pragmatists and sociolinguists. One of the new areas of research on this type of relation is the study of cultural representation of a language or cultuling.This research aimed at investigating respect cultuling with regard to the status of etiquette in the Iranians Islamic-Iranian culture. The objectives of the study were to identify the realizations of the current culture of the Persian-speakers in respect cultuling and to probe what aspects of etiquette were mirrored in it. Accordingly, 140 excerpts pertaining to etiquette were selected from a pool of 320 oral discourse excerpts recorded in different situations. They were ShadGan, Tabriz, Rasht, Herand, Dehloran, Kermanshah, Khoram Abad, Sarepol Zahab, Brojen, Aran Bidgol, Najaf Abad, Eizeh and Miandasht. They had various educational backgrounds (illiterate to highly educated) and also various occupations as: housewife, school student, university student, teacher, engineer, clerk, physician, nurse, retired, and self-employed. Having been recorded, the excerpts were then transcribed into forms using conversational transcription conventions highlighting pauses, interruptions, etc. Hymes' (1967) SPEAKING model was used to study respect cultuling. Data analysis based on this model showed that the frequency of use of this cultuling in public situations is higher than private ones and is more common among unequal participants (formal and informal) than people with equal social status. Regarding the purpose of pragmatics, expressing interest and devotion (love and affection), praisecollected from the individuals (132 females and 169 males) whose ages ranged from 15 to 61. They came from different cities in Iran as Arak, Isfahan, Shahre Kord, Tehran, Ghom, Saveh, Gplpaiegan, , reverence, invitation, modesty and flattery had the highest frequency in this cultuling. Deeper study showed that respect cultuling has to be distinguished from power cultuling. In addition, it overlaps power cultuling and ambiguity cultuling, despite it's an independent concept. In addition, it is influenced by collectivism metacultuling and class society metacultuling. The results also indicated that the respect cultuling, as being reflected in the data, was justifiable in terms of power and interdependence as two axes of etiquette, and its intensity and variety were simultaneously determined by these two factors.

Obtaining academic certificates has become important in societies, which, at times, is known as “certificate admiration” in our society. In defining certificate admiration, which is a derivative, compound word, it should be noted that the importance of university education has made many people consider certificates as an advantage for a person to achieve their desired goals, including promoting their career and social status. Obtaining a degree can facilitate marriage and guarantee the happiness of the people around us, including parents. Beyond a shadow of a doubt, degrees and skills are of paramount importance in choosing a job. The present inquiry attempts to examine and analyze mainstream discourses, which are rooted in Persian culture and are associated with certificate admiration among individuals of different ages; hence, the concept of “Cultuling” is introduced here. This coined term consists of language and culture, i.e., “culture in language”, representing people’s culture and the science relevant to its study is called “Culturology of Language”. Following the existing studies on “Cultuling”, the present study draws on Hymes’ SPEAKING model. Simply put, attempts were made to analyze cultuling of certificate admiration in Persian language discourses in the framework of the Hymes’ model. For this purpose, 150 conversations belonging to individuals were examined and explored according to their economic status, age, education, and their employment status. The conversations took place in public and private places and formal and informal settings. The corpus was gathered from 95 female and 55 males and representatives from Khorasan Razavi (Mashhad, Neishabur, Sabzevar), Golestan (Gorgan), South Khorasan (Tabas), Kerman (Sirjan), East Azarbaijan (Tabriz) and Tehran (Pakdasht) provinces. The majority of the participants were from Mashhad and associated cities and a handful of the participants were from other provinces. The results showed that individuals in Persian culture are engaged in conversation with people on certificate admiration so as to follow these purposes, among other things, gaining knowledge, competing, showing off, gaining social status and a better job, and being respected and approved by people. It seems that there is often a confrontation between a degree and a skill, but both are complementary in the end. Therefore, in a healthy culture, both concepts can positively contribute to the individual’s success. The two should be valued and used together to promote healthy thinking, generate better ideas, and lead a life with more awareness.

The interconnectedness of language and culture has attracted the attention of scholars in philosophy, sociology, anthropology, linguistics, and applied linguistics. In this regard, inspired by the ideas of Halliday (1975, 1994), Vygotsky (1978, 1986), and Sapir and Whorf (1956), which imply the relationship among culture, thought, and language, Pishghadam (2013) introduced the concept of “Cultuling”. He postulated that investigating and identifying the cultulings of each society not only can pave the way for the faster detection of right and wrong cultural behaviors but also can facilitate the cultural reforms which lead to linguistic excellence and “Euculturing”. Due to the prime importance of identifying and investigating cultulings, several studies have analyzed them; nonetheless, no systematic research has been conducted to synthesize the cultuling studies. Therefore, in the present study, the theoretical frameworks, the corpora, and the findings of all cultuling studies were scrutinized. The results suggest that the majority of cultuling studies have embarked on the data by reviewing the linguistic structures and expressions that occur in natural situations and have used the Hymes’s (1967) SPEAKING model to analyze these expressions. The findings also indicate that few studies have analyzed textual cultulings. Moreover, no empirical study has been conducted to evaluate textbooks based on cultulings. Finally, based on the results and findings of this review, some avenues for future studies are provided.

Given the significance of cultural considerations and cultural categories in determining appropriate translation equivalents, this paper discusses the cultuling of ‘insult’ based on Iraj Pezeshkzad’s My Uncle Napoleon translated by Dick Davis into English and the original Persian version of the novel where there can be found so many linguistic segments containing or conveying insulting connotations. Cultuling refers to those pieces of language which are the manifestation of cultural concepts since language is the representation of culture, and it is also bounded by culture. The investigation of insults just like cursing and swearing are common issues in language and culture, especially when considered in two languages. That is the real motive for conducting the present inquiry, and more importantly, perfect translation needs cultural knowledge. As for the research methodology, Del Hymes’s (1967) SPEAKING model as a discourse/ qualitative method as well as frequency effects as the quantitative method were employed. Applying this methodology, the speakers’ motivation for the use of insults is found in this culture. Moreover, the cultural differences leading to and manifested in linguistic differences are discussed. Meanwhile, strategies for appropriate equivalents were laid out. The results are of use and value for the entrenchment of the cognitive-cultural views of translation studies as well as socio-cultural studies of linguistic issues. The data analysis shows that these insults form around the pivotal centers of animals, body part, human characteristics, personality traits, human behavior, dignity, honor, reputation, originality and dependence to family. The results show that sexual(nāmūsi) insults are more frequent for which the cultural explanations were offered.

Proverbs are short utterances in verse or prose, showing parts of the culture of people using them. They will be transmitted to the next generations and their origins can be traced. They can be considered a case of cultuling, that is (culture in language), and demonstrate the culture, worldview and the attitude of the speakers. The present study, a qualitative one, aimed to investigate the “positive thinking” cultuling in Persian proverbs from the viewpoint of the SPEAKING model of Hymes (1967). To this end, of the total 99621 Persian proverbs, 777 proverbs were delineated to include the “Positive Thinking” cultuling. The researchers were seeking to find different ends of using the proverbs by Persian speakers. The data were investigated by two Applied linguists professors and an M.A graduate in Linguistics. The most recurrent ends of using proverbs encompass giving advice 101 cases (30%), good wish 7 cases (2%), religious beliefs 92 cases (27%), encouraging to be patient 27 cases (8%), being grateful 7 cases (2%), being happy 9 cases (3%), showing exaggeration 16 cases (5%) and solidarity and cooperation 13 cases (4%). The keys include admonitory 83 cases (45%), praising 14 cases (8%), hopeful 67 cases (36%), humorous 14 cases (8%) and good wish 7 cases (4%). The findings show that among all, the most occurring end, of using the “positive thinking” cultuling in Persian proverbs accrues giving advice (30%) and the most recurrent key, accrues admonitory (45%). The multiplicity of the cases of advice and admonitory displays the indirectness of Iranians. The paper concludes with some implications.

Effective communication can be considered as a social process reflected in lexical chains. In fact, speaking can be considered as a communicative mediator which hinges on the speaker’s linguistic competence, but if the aim of a given dialogue is to have a more effective communication, one should move beyond the speaker’s subliminal intentions. The present study, therefore, tries to examine the influence of “postlocution” as a level beyond communicative competence, and attempts to introduce “brainling” based on brain structures. This model considers language as a tool for behavioral changes and developments, and offers the four concepts of cogling (cognition in language), emoling (emotions in language), cultuling (culture in language), and sensoling (senses in language). The proposed model can be used to portray a different and more comprehensive picture of brain’s macro functions, which is useful for a better and more effective communication. From this perspective, in addition to paying attention to self-oriented language, a dialogue should take other-oriented language into consideration, and individuals should attend to both communicative competence and linguo-therapeutic competence (language for a better life).

In the era of globalization and cyber-communication, culture has gained more momentum and each country’s development hinges on a rich and healthy culture. That is why, given the inseparable relationship between culture and language, in this study I intend to introduce “cultuling” as a dynamic tool in sociolinguistic studies. Cultuling refers to the structures and phrases in a language, which portrays a group of people’s culture. To pinpoint these cultulings, the researcher is required to analyze the language closely. In this study, I have provided some examples of cultulings such as, marginalizing individuality, highlighting power/respect, avoiding responsibility, being indirect, enhancing EQ, and highlighting the family role. In the end, some recommendations were provided to employ these cultulings to change cultures.