Politeness and formulaicity Journal of Greek Linguistics 3 ( 2002 ), 179 – 201. issn 1566 – 5844 / e-issn 1569 – 9846 © John Benjamins Publishing Company <TARGET "ter" DOCINFO AUTHOR "Marina Terkouraﬁ"TITLE "Politeness and formulaicity"SUBJECT "JGL, Volume 3"KEYWORDS "politeness, formulaicity
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Edward J. Bridge
Vetus Testamentum 60 (2010) 518-534 brill.nl/vt Vetus Testamentum © Koninklijke Brill NV, Leiden, 2010 DOI: 10.1163/156853310X536798 Polite Language in the Lachish Letters * Edward J. Bridge Macquarie University, Sydney Abstract A study of the Lachish letters (ostraca) that goes beyond treating
Rachel S Toddington
Within this paper I consider how Brown and Levinson’s (1987) model of politeness – i.e. the mitigation of Face Threatening Acts (FTAs) and Culpeper (1996, 2005) and Culpeper et al.’s (2003) model of impoliteness i.e. the communicative strategies used to deliberately attack face, may be manifested within the context of drama – in this case Shakespeare’s Othello. As a tragedy, Othello is rich in scenes of confrontation between characters, and hence provides a good model in which to analyse (im) politeness phenomena.
Central to Culpeper’s notion of impoliteness within his 2005 paper-an analysis of the ‘exploitative’ quiz show The Weakest Link, in which face-damage is part of the show’s format-is the assertion that ‘impoliteness is not unintentional’. However, I argue that when his model is applied within the context of a play – in this case Shakespeare’s Othello – an anomaly within his definition becomes apparent. This is due to the two-tier discourse structure of the play which allows for differing interpretations of face attack for the audience and the characters, which ultimately shows how offence can be perceived as unintentional.
I introduce the term Discourse Disjunctive Politeness to account for this type of ‘incidental’ offence and propose a revised definition of his 2005 model which takes the context of drama into account.
Surabaya and its surroundings are known for their peculiar dialect, which does not only exhibit very characteristic phonological and morphological features, but also has a politeness, honorific, and deferential system that has so far remained largely understudied. It is the aim of this paper to shed further light on the sociolinguistic situation of the Javanese dialect of the city of Surabaya, East Java, Indonesia with a focus on the polite vocabulary (Krama, Krama Andhap, and Krama Inggil). Although to the Central Javanese ear, speakers of Surabayan Javanese sound discourteous, they by no means are impolite. After a general introduction about the linguistic situation in Surabaya, a brief typological summary of politeness systems throughout the world is given, which helps debunk the persistent language myth that speakers of Surabayan Javanese are rude. This paper will show that the dialect rather exhibits a binary T-V distinction in politeness similar to that in French and German, as opposed to the strict speech level system as found in Central Javanese, Korean, and Japanese.
An Empirical Approach
primarily neutral to moral evaluation is key to understanding the reasons and kinds of lies. My perspective on lying is a pragmatic one in which I distinguish between antisocial and prosocial lies , terms that are linked to aspects of politeness . Roughly speaking, antisocial lies can be regarded as
Politeness refers to using language to express the concept of being polite in social interaction. It is one of the most dynamic linguistic phenomena in language use because it is closely connected to many sociocultural factors, including ideology, power, social distance, and the perception of self
The Culture-bound Interaction of Islam with Face-redress Strategies in Maghrebi Arabic Dialects
The present paper is part of my unpublished PhD dissertation ( Aspects of verbal politeness in Maghrebi Arabic dialects , 2014), whose subject was the code of verbal politeness in Maghrebi Arabic-speaking societies. The study aimed at filling a lacuna in the research concerning Maghrebi dialects
Politeness, in Arabic ʾadab (less common: kiyāsa), is one of the highly praised qualities of man and is regarded as a vital ingredient in the ‘relationship’ between God and man. A dictum ascribed to the Prophet Muḥammad says ḥusn al-ʾadab min al-ʾīmān ‘good behavior is part of the faith’. As in