Words that have the word key in them

Wierzbicka, Anna (1990). Duša (soul), toska (yearning), sud’ba (fate): Three key concepts in Russian language and Russian culture. In Zygmunt Saloni (Ed.), Metody formalne w opisie języków słowiańskich (pp. 13-32). Bialystok: Bialystok University Press.

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Wierzbicka, Anna (1991). Japanese key words and core cultural values. Language in Society, 20(3), 333-385.

DOI: https://doi.org/10.1017/S0047404500016535

Abstract:

Every language has its own key words, which reflect the core values of the culture. Consequently, cultures can be revealingly studied, compared, and explained to outsiders through their key words. However, to be able to study, compare, and explain cultures in terms of their key words, we need a culture-independent analytical framework. A framework of this kind is provided by the Natural Semantic Metalanguage. This paper explores and analyses six Japanese concepts widely regarded as being almost more than any others culture-specific and culturally revealing – 甘え amae, 遠慮 enryo, 和 wa, 恩 on, 義理 giri, and 精神 seishin – and shows how the use of the Natural Semantic Metalanguage helps to make these concepts clear, affording better insight into Japanese culture and society.

More information:

A more recent publication building on this one is:

Chapter 6 (pp. 235-280) of Wierzbicka, Anna (1997), Understanding cultures through their key words: English, Russian, Polish, German, Japanese. New York: Oxford University Press.

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Wierzbicka, Anna (1992). Australian b-words (bloody, bastard, bugger, bullshit): An expression of Australian culture and national character. In André Clas (Ed.), Le mot, les mots, les bons mots/Word, words, witty words (pp. 21-38). Montréal: Presses de l’Université de Montréal.

Abstract:

The claim made in this paper is not that the Australian ‘b-words’ (bastard, bloody, bugger, and bullshit) are not used outside Australia. They are. But in Australia, they are part of everyday language and play a role that is truly unique. Elsewhere, they are more or less marginal. In Australia, they are central — in everyday life and even in public discourse (especially on the political scene). They are felt to be an important means of self-expression, self-identification, and effective communication with others.

Although the frequency of b-words in Australian speech is undoubtedly unique, and although it has often been commented on by visitors from other parts of the English-speaking world, it is, above all, in the meaning of these words, as they are used in Australia, that the Australians have managed to express something of their own cultural identity. Strictly speaking, then, it is not the b-words themselves but the meanings encapsulated in them that are characteristically Australian.

More information:

A more recent publication building on this one is:

Chapter 5 (pp. 198-234) of Wierzbicka, Anna (1997), Understanding cultures through their key words: English, Russian, Polish, German, Japanese. New York: Oxford University Press.

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Goddard, Cliff, & Wierzbicka, Anna (1995). Key words, culture and cognition. Philosophica, 55(1), 37-67.

Open access

Abstract:

How much does language influence how we think? How far are the categories of our language contingent and culture-specific? Few questions are of greater significance to the social sciences. This paper is an attempt to demonstrate that linguistic semantics can address these questions with rigour and precision. It analyses some examples of cultural key words in several languages. Two complementary positions are presented, and both are endorsed. On the one hand, it is argued there are enormous differences in the semantic structuring of different languages and these linguistic differences greatly influence how people think. On the other, it is argued all languages share a small set of universal concepts that can provide a solid basis for cross-cultural understanding and for the culture-independent formulation of philosophical problems.

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Wierzbicka, Anna (1995). Lexicon as a key to history, culture, and society: “Homeland” and “fatherland” in German, Polish and Russian. In René Dirven, & Johan Vanparys (Eds.), Current approaches to the lexicon (pp. 103-155). Frankfurt: Peter Lang.

Abstract:

Since many languages, especially European languages, have words denoting ‘native country’, the concepts embodied in these words may be assumed to transcend language boundaries. In fact, words that appear to match in this way are laden with historical and cultural significance, and often differ from one another in particularly telling ways, offering valuable insight into different national traditions and historical experiences. This general proposition is illustrated here through an analysis and comparison of three cultural key words of modern German and Polish: Heimat, Vaterland, and ojczyzna. A cursory discussion of the Russian word rodina is also included.

In addition to universals, the explications rely on the words country, born, and child. These words (referred to in later work as semantic molecules) can be defined in terms of the universals, but to do so within the explications of such complex cultural concepts as Heimat, Vaterland, ojczyzna, and rodina would be confusing and counterproductive.

Translations:

Into Polish:

Chapter 12 (pp. 450-489) of Wierzbicka, Anna (1999), Język – umysł – kultura [Language, mind, culture]. Warszawa: Wydawnictwo Naukowe PWN.

More information:

A more recent publication building on this one is:

Chapter 4 (pp. 156-197) of Wierzbicka, Anna (1997), Understanding cultures through their key words: English, Russian, Polish, German, Japanese. New York: Oxford University Press.

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Wierzbicka, Anna (1997). Understanding cultures through their key words: English, Russian, Polish, German, Japanese. New York: Oxford University Press.

Abstract:

This book develops the dual themes that languages can differ widely in their vocabularies, and are sensitive indices to the cultures to which they belong. The author seeks to demonstrate that every language has key concepts, expressed in (cultural) key words, which reflect the core values of a given culture. She shows that cultures can be revealingly studied, compared, and explained to outsiders through their key concepts, and that NSM provides the analytical framework necessary for this purpose. The book demonstrates that cultural patterns can be studied in a verifiable, rigorous, and non-speculative way, on the basis of empirical evidence and in a coherent theoretical framework.

Table of contents:

1. Introduction
2. Lexicon as a key to ethno-sociology and cultural psychology: Patterns of “friendship” across cultures
3. Lexicon as a key to ethno-philosophy, history, and politics: “Freedom” in Latin, English, Russian, and Polish
4. Lexicon as a key to history, nation, and society: “Homeland” and “fatherland” in German, Polish, and Russian
5. Australian key words and core cultural values
6. Japanese key words and core cultural values

Translations:

Into Polish:

(Chapter 3 only) Wierzbicka, Anna (1999). Język – umysł – kultura [Language, mind, culture]. Warszawa: Wydawnictwo Naukowe PWN.

Wierzbicka, Anna (2007). Słowa klucze: Różne języki – różne kultury. Warszawa: Wydawnictwa Uniwersytetu Warszawskiego.

Into Russian (Chapters 1, 2 and 3 only):

Chapters 7 (pp. 263-305), 8 (pp. 306-433) and 9 (pp. 434-484) of Вежбицкая, Анна (1999), Семантические универсалии и описание языков [Semantic universals and the description of languages]. Москва [Moscow]: Языки русской культуры [Languages of Russian Culture].

Вежбицкая, Анна (2001). Понимание культур через посредство ключевых слов. Москва [Moscow]: Языки славянской культуры [Languages of Slavic Culture].

Into Japanese:

アンナ・ヴィエルジュビツカ著 [Anna Wierzbicka] (2009). キーワードによる異文化理解: 英語・ロシア語・ポーランド語・ 日本語の場合 . 東京 [Tokyo]: 而立書房 [Jiritsu Shobō].

More information:

Chapter 4 builds on: Lexicon as a key to history, culture, and society: “Homeland” and “fatherland” in German, Polish and Russian (1995)

Chapter 5, section 2 builds on: Cross-cultural pragmatics: The semantics of human interaction (1991), chapter 5

Chapter 5, section 3 builds on: Australian b-words (bloody, bastard, bugger, bullshit): An expression of Australian culture and national character (1992)

Chapter 6 builds on: Japanese key words and core cultural values (1991)

Reviewed by:

Peeters, Bert (2000). Word, 51(3), 443-449. DOI: https://doi.org/10.1080/00437956.2000.11432505 / Open access

This review includes several suggestions for improvements to the explications in the book, as well as a revised explication of the Russian word друг drug.

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The tags mentioned below are limited to those not listed in work on which this book is based.

Travis, Catherine (1998). Omoiyari as a core Japanese value: Japanese-style empathy? In Angeliki Athanasiadou, & Elzbieta Tabakowska (Eds.), Speaking of emotions: Conceptualisation and expression (pp. 83-103). Berlin: Mouton de Gruyter. DOI: 10.1515/9783110806007.55

This paper presents a semantic analysis of the Japanese concept of omoiyari, a key word representing core Japanese values. Omoiyari is essential to successful communication and the maintaining of harmonious relations in Japan. A full understanding of this word is extremely insightful into Japanese culture, revealing a great deal about the Japanese “indirect” communicative style; the importance of being “in tune” with others’ unexpressed desires and feelings; the “interdependence” on which group relations are based in Japan; and, in the light of all these factors, the Japanese perception of individuality, or “selfhood”. Furthermore, an understanding of omoiyari provides analysts with a tool with which to examine and describe Japanese culture, allowing them to adopt a kind of Japanese perspective, and thus to gain greater comprehension of some of the values and attitudes on which the society operates.

Omoiyari essentially represents a kind of “intuitive” understanding of the unexpressed feelings, desires and thoughts of others, and doing something for them on the basis of this understanding. Previous analyses of this word have been carried out without establishing an explicit definition of omoiyari, and it has been defined in terms of apparently “close” English equivalents. Such an approach is inherently flawed, as there is no one word for omoiyari in English. It is possible to fully define omoiyari in a way that makes its meaning accessible to non-Japanese speakers, and that is by using the Natural Semantic Metalanguage as developed by Wierzbicka and colleagues. This paper will present such a definition, established through an analysis of usage examples. This will then be compared with the meaning of one of its “close” English equivalents, and probably the word most commonly used to translate omoiyari, which is empathy. It shall be shown that, although these two words are similar in some respects, their meanings have much less in common than may be perceived through a superficial analysis, and that these differences reflect real differences in the respective cultures to which these words belong.

Goddard, Cliff (2001). Hati: A key word in the Malay vocabulary of emotion. In Jean Harkins, & Anna Wierzbicka (Eds.), Emotions in crosslinguistic perspective (pp. 167-195). Berlin: Mouton de Gruyter.

DOI: https://doi.org/10.1515/9783110880168.167

Abstract:

The word hati is one of the key words of Malay culture: it functions as a conceptual focal point for an entire complex of characteristically Malay values, attitudes and expectations. By studying the meaning and uses of this one word we can learn a surprising amount about Malay culture – in particular, about the conceptualization of emotion in Malay culture.

The aims of this paper are threefold: first, to outline the range of use and collocational possibilities of hati, informally comparing and contrasting it with English heart; second, to advance and argue for an explicit semantic explication of hati in its core or central meaning (as in an expression like hati orang ‘a person’s hati‘); third, to explicate the semantics of five common fixed expressions involving hati, all of which designate what we might term feeling states or emotional reactions: susah hati ‘troubled, worried’, senang hati ‘relaxed, easy at heart’; sakit hati ‘annoyed, offended’, puas hati ‘satisfied (with someone)’, and kecil hati ‘feel hurt’.

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Wierzbicka, Anna (2002). Philosophy and discourse: The rise of “really” and the fall of “truly”. Cahiers de praxématique, 38, 85-112. DOI: 10.4000/praxematique.574

Does it matter that speakers of English have started to use more and more the word really and less and less the word truly? Does it matter that the word really has become very widely used in English – much more so than truly ever was? And does it matter that the references to “truth” in conversation appear to have become much less common than they used to be?

This paper argues that these things are indeed highly significant, that really does not mean the same as truly, and that the phenomenal rise of really throws a great deal of light on Anglo culture – both in a historical and comparative perspective.

Research carried out by one or more experienced NSM practitioners

Wierzbicka, Anna (2002). Right and wrong: From philosophy to everyday discourse. Discourse Studies, 4(2), 225-252. DOI: 10.1177/14614456020040020601

A more recent publication building on this one is chapter 3 (pp. 61-102) of:

Wierzbicka, Anna (2006). English: Meaning and culture. New York: Oxford University Press.

One of the most interesting phenomena in the history of the English language is the remarkable rise of the word right, in its many interrelated senses and uses. This article tries to trace the changes in the meaning and use of this word, as well as the rise of new conversational routines based on right, and raises questions about the cultural underpinnings of these semantic and pragmatic developments. It explores the hypothesis that the “discourse of truth” declined in English over the centuries; that the use of ‘right’ and ‘wrong’ as parallel concepts (and opposites) increased; and it notes that the use of right as an adjective increased enormously in relation to the use of true.

Originally, right meant ‘straight’, as in a right line (straight line). Figuratively, perhaps, this right in the sense ‘straight’ was also used in an evaluative sense: ‘good’, with an additional component building on the geometrical image: ‘clearly good’. Spoken of somebody else’s words, right was linked (implicitly or explicitly) with ‘true’. However, in the course of the 17th and 18th centuries, right appears to have begun to be used more and more with reference to thinking rather than speaking. The association of right with thinking seems to have spread in parallel with a contrastive use of right and wrong – a trend apparently encouraged by the influence of the Reformation, especially within its Calvinist wing. Another interesting development is that, over the last two centuries or so, the discourse of ‘right’ and ‘wrong’ appears to have found a competitor in a discourse of ‘cooperation’ and mutual concessions. Judging by both the frequency and range of its use, the word right flourished in this atmosphere, whereas wrong was increasingly left behind.

This article traces the transition from the Shakespearean response “Right.”, described by the OED as ‘you are right; you speak well’, to the present-day “Right.” of non-committal acknowledgement and it links the developments in semantics and discourse patterns with historical phenomena such as Puritanism, British empiricism, the Enlightenment and the growth of democracy.

Research carried out by one or more experienced NSM practitioners

van Baalen, Christine (2003). Neerlandistiek zonder grenzen: Over het nut van crossculturele taalanalyses [Dutch studies without borders: On the usefulness of cross-cultural language analyses]. Colloquium Neerlandicum, 15, 13-22. PDF (open access)

To gain intercultural competence, one must learn to look beyond the confines of one’s own language by studying it in contrast with other languages. This contribution aims to illustrate this idea. First, I delve into the concept of ‘intercultural competence’. Next, I show how intercultural competence in language teaching can be promoted by means of cross-cultural language analyses. The usefulness of such analyses is demonstrated by means of a cultural key word, on one hand, and a buzz word, on the other.

Research carried out in consultation with or under the supervision of one or more experienced NSM practitioners

Wierzbicka, Anna (2003). ‘Reasonable man’ and ‘reasonable doubt’: The English language, Anglo culture, and Anglo-American law. Forensic Linguistics, 10(1), 1-22.

Abstract:

This paper investigates, in a historical and cultural perspective, the meaning of the word reasonable, and in particular, of the phrases reasonable man and reasonable doubt, which play an important role in Anglo-American law. Drawing on studies of the British Enlightenment such as Porter (2000), it traces the modern English concept of ‘reasonableness’ back to the intellectual revolution brought about by the writings of John Locke, who (as Porter says) ‘replaced rationalism with reasonableness, in a manner which became programmatic for the Enlightenment in Britain’. The paper also argues that the meaning of the word reasonable has changed over the last two centuries and that as a result, the meaning of the phrases reasonable man and beyond reasonable doubt has also changed; but since these phrases were continually used for over two centuries and became entrenched in Anglo-American law as well as in ordinary language, and since the older meaning of reasonable is no longer known to most speakers, the change has, generally speaking, gone unnoticed. On a theoretical level, the paper argues that meaning cannot be investigated in a precise and illuminating manner without a coherent semantic framework; and that a suitable framework is provided by the ‘NSM’ semantic theory.

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Peeters, Bert (2004). Tall poppies and egalitarianism in Australian discourse: From key word to cultural value. English world wide, 25, 1-25.

Goddard, Cliff (2005). The lexical semantics of culture. Language Sciences, 27(1), 51-73.

DOI: 10.1016/j.langsci.2004.05.001

Abstract:

Culture is one of the… cultural key words of the English language, in popular as well as scholarly discourse. It is flourishing in popular usage, with a proliferation of extended uses (police culture, Barbie culture, argument culture, culture of complaint, etc.), while being endlessly debated in intellectual circles. Though it is sometimes observed that the meaning of the English word culture is highly language-specific, its precise lexical semantics has received surprisingly little attention. The main task undertaken in this paper is to develop and justify semantic explications for the common ordinary meanings of this polysemous word. The analytical framework is the NSM approach, within which a set of semantic explications will be proposed that is framed in terms of empirically established universal semantic primes such as PEOPLE, THINK, DO, LIVE, NOT, LIKE, THE SAME, and OTHER.

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Wierzbicka, Anna (2006). On folk conceptions of mind, agency and morality. Journal of Cognition and Culture, 6(1/2), 165-179. DOI: 10.1163/156853706776931286

This paper is part of a special issue on folk conceptions of mind, agency and morality. It consists of four parts, in which the author comments on the topic at large, then singles out three of the papers in it for further comment. At the end of the first part, she makes the following main points, which apply, in one way or the other, to all papers in the special issue.

1. To compare folk conceptions or folk concepts of any kind we need a tertium comparationis, that is, a culture-independent semantic metalanguage.
2. English cannot serve as such a metalanguage, because like any other natural language, it is itself saturated with culture-specific folk conceptions.
3. A culture-independent metalanguage in which unbiased comparisons can be carried out is available in “NSM”, that is, the Natural Semantic Metalanguage.
4. Language is a key issue in all cross-cultural research and all research that has as its subject human cognition. No matter how broad the empirical basis of a cross-cultural study, or the study into human cognition, is, if this study does not pay attention to the language in which its hypotheses and analyses are formulated, it is likely to impose on the data an ethnocentric perspective. Such ethnocentrism may have been unavoidable in the past, before it was known what the universal, culture-independent human concepts were. Now that this is known, however, it is no longer unavoidable. The Natural Semantic Metalanguage is available as a tested analytical tool for anyone who would wish to engage in a study of human speech practices, and human cognition, in an unbiased and maximally (if not entirely) culture-independent way. The effectiveness of this tool has been demonstrated in hundreds of analyses, carried out by many scholars across a broad spectrum of languages, cultures, and conceptual domains.

Research carried out by one or more experienced NSM practitioners

Wierzbicka, Anna (2006). “Experience” in John Searle’s account of the mind: Brain, mind and Anglo culture. Intercultural Pragmatics, 3(3), 241-255. DOI: 10.1515/IP.2006.016

A more recent publication building on this one is chapter 2 (pp. 25-93) of:

Wierzbicka, Anna (2010). Experience, evidence, and sense: The hidden cultural legacy of English. New York: Oxford University Press.

This paper is part of a larger study that focuses on the word experience and its semantic history. Its main point is that this word plays now, and has played for a long time, an extremely important role in the thought world associated with the English language, and that the changes in its use and meanings reflect, and provide evidence for, important cultural developments. The study argues that, to understand Anglo culture and see it in a historical and comparative perspective, we need to understand the meanings and the history of the word experience. It also argues that, given the role of English in present-day science and the importance of experience in present-day English, we need to understand the cultural underpinnings of this English key word.

The word experience plays a vital role in the ways of thinking of speakers of English; it provides a prism through which they tend to interpret the world. Its range of use is very wide and includes a number of distinct senses. However, through several of these senses (the more recent ones) runs a common theme, which reflects a characteristically ‘‘Anglo’’ perspective on the world and on human life. This is why the word experience is often untranslatable into other languages, even European, without being semantically distorted.

What, then, does the English key word experience mean and how exactly does it differ from its closest counterparts in other languages or in earlier varieties of English?

To answer such questions, one needs to engage in some rigorous semantic analysis, both synchronic and diachronic. This requires a suitable methodology such as that provided by the Natural Semantic Metalanguage approach.

Research carried out by one or more experienced NSM practitioners

Wierzbicka, Anna (2006). The concept of ‘dialogue’ in cross-linguistic and cross-cultural perspective. Discourse Studies, 8(5), 675-703.

DOI: 10.1177/1461445606067334

Abstract:

‘Dialogue’ is an important concept in the contemporary world. It plays a very significant role in English public discourse, and through English, or mainly through English, it has spread throughout the world. For example, the dissident leader Aung San Suu Kyi calls for ‘reconciliation and dialogue’ in Burma (or so she is reported to have done in English language news reports), the Russian pro-democracy groups ask Russian President Vladimir Putin to ‘begin a dialogue’ with them, Popes Paul VI and John Paul II are praised for opening the Catholic Church to a ‘dialogue’ with other Christian churches and other faiths (or criticized for not going far enough in this direction), and so on.

But what exactly does the word dialogue mean? NSM is used in this paper in an attempt to answer that question.

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Wierzbicka, Anna (2006). English: Meaning and culture. New York: Oxford University Press. DOI: 10.1093/acprof:oso/9780195174748.001.0001

It is widely accepted that English is the first truly global language and lingua franca. Its dominance has even led to its use and adaptation by local communities for their own purposes and needs. One might see English in this context as being simply a neutral, universal vehicle for the expression of local thoughts and ideas. In fact, English words and phrases have embedded in them a wealth of cultural baggage that is invisible to most native speakers.

Anna Wierzbicka, a distinguished linguist known for her theories of semantics, has written the first book that connects the English language with what she terms “Anglo” culture. Wierzbicka points out that language and culture are not just interconnected, but inseparable. This is evident to non-speakers trying to learn puzzling English expressions. She uses original research to investigate the “universe of meaning” within the English language (both grammar and vocabulary) and places it in historical and geographical perspective. For example, she looks at the history of the terms “right” and “wrong” and how with the influence of the Reformation “right” came to mean “correct.” She examines the ideas of “fairness” and “reasonableness” and shows that, far from being cultural universals, they are in fact unique creations of modern English.

Table of contents

PART I MEANING, HISTORY, AND CULTURE

1. English as a cultural universe
2. Anglo cultural scripts seen through Middle Eastern eyes

PART II ENGLISH WORDS

3. The story of RIGHT and WRONG and its cultural implications
4. Being REASONABLE: A key Anglo value and its cultural roots
5. Being FAIR: Another key Anglo value and its cultural underpinnings

PART III ANGLO CULTURE REFLECTED IN ENGLISH GRAMMAR

6. The English causatives: Causation and interpersonal relations
7. I THINK: The rise of epistemic phrases in Modern English
8. PROBABLY: English epistemic adverbs and their cultural significance

PART IV CONCLUSION

9. The “cultural baggage” of English and its significance in the world at large

Chapter 3 builds on: Right and wrong: From philosophy to everyday discourse” (2002)
Chapter 6 builds on: English causative constructions in an ethnosyntactic perspective: Focusing on LET (2002)

Research carried out by one or more experienced NSM practitioners

Tags listed below are in addition to those listed at the end of the entries for the earlier work on which this book builds.

Maher, Brigid (2006). Sfogarsi: A semantic analysis of an Italian speech routine and its underlying cultural values. In Bert Peeters (Ed.), Semantic primes and universal grammar: Empirical evidence from the Romance languages (pp. 207-233). Amsterdam: John Benjamins. DOI: 10.1075/slcs.81.15mah

This paper offers clear and precise paraphrases for the different meanings of the Italian key word sfogarsi which, in its most common use (roughly, ‘to vent one’s negative feelings’), refers to a way of releasing emotions that might otherwise build up inside a person in a dangerous way. It proposes two so-called “cultural scripts” aimed at describing some of the Italian folk theories (cultural norms and
values) relevant to the expression of emotions. The use of the simple, universal concepts of the Natural Semantic Metalanguage allows for both the paraphrases and the scripts to be tested against the intuitions of native speakers, and will help people from other language backgrounds gain a better understanding of selected aspects of Italian culture.

DuBartell, Deborah (2006). The development of a key word: The deictic field of Spanish crisis. In Bert Peeters (Ed.), Semantic primes and universal grammar: Empirical evidence from the Romance languages (pp. 259-287). Amsterdam: John Benjamins.

DOI: 10.1075/slcs.81.17dub

Abstract:

This study represents a preliminary investigation into the application of the principles of the NSM approach in historical linguistics. It offers synchronic evidence of cultural keyword status for Spanish crisis, both in Peninsular and in Latin American varieties, and, using semantic primes and universal syntax, demonstrates how the word itself developed over time. It uses the process of formulating semantic explications as the foundation of a methodology by which to assess change of meaning. The detailed comparison of the explications employs a “configuration method” aimed at offering insight into the semantic components of key word development. The method combines Bühler’s field theory with functional sentence perspective and emphasizes the dynamism of metalinguistic elements in order to track diachronic change.

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Research carried out in consultation with or under the supervision of one or more experienced NSM practitioners