This year, I’ve continued writing about Tibet’s minoritized languages, the ongoing efforts to eliminate them, and the issue of language oppression across the Himalayas and around the world. [thread]
This article looks at how race and language oppression are entangled in Tibet, and lays the groundwork for a raciolinguistic approach to the global language crisis.
This article examines the emergence of a language rights discourse among Tibetans in China, and shows how this discourse works against the interests of Tibetans that sign and speak minoritized languages.
This chapter looks at expressions of language ideologies in Tibetan pop music; I argue that lyrical expressions of linguistic nationalism alienate speakers and signers of minoritized languages from the Tibetan nation.
This article (backdated to 2019) critically examines the role of ‘ideological clarification’ - does clarity and unity of purpose help a community maintain their language? In the context of ongoing oppression, probably not.
I published two article that place Tibetan language politics in transnational/ regional perspective...
This article, with @superlinguo & @WaterThe_Planet looks at language and identity in the Syuba community of Nepal. In China they would be classified as being and speaking Tibetan but in Nepal things are more complex.
This article (open access), with @DrAlexEDavis@superlinguo & @WaterThe_Planet looks at how environmental harms and language oppression intersect across the Himalaya, & how the discipline of international relations fails to capture this dynamic
I also published two articles on urbanization in Tibet. I’m interested in urbanization as a means of colonial governance and a mechanism for language oppression...
This open access book chapter, with @jleibold & Ben Hillman, charts Tibetan views on urbanization through an analysis of three pop songs.
In another article with @jleibold & Ben Hillman we show how urbanization works as a technique of colonial governance in Tibet, through 3 mechanisms: segregation, congregation, and negation.
Finally, in this @AmAnthroJournal article I argued that we need to drop the language endangerment discourse and centre language oppression and linguistic justice instead.
Given that I seemingly can’t return to China, this probably marks the tail end of my research and writing about Tibet’s minoritized languages, tho I’ll have a book on the topic in 2022...
Next year I’ll be writing on the historical anthropology of the global language crisis, the necropolitics of language oppression, and denialism in relation to language rights.
In addition to these chapters and articles I also published some short online pieces this year, on language politics, anti-Asian racism in the pandemic, and crisis communication in the Himalaya
The 19th of November was Gunditjmara Invasion Day. It marks the date when settler Edward Hently first arrived in Gunditjmara country (now western Victoria, Australia). Invasion, murder, death & dispossession followed. This violent history continues to be denied. 1/n
In this thread I will show how settlers today continue to trivialize this violence against Indigenous people.
I want to be clear that I’m focusing on settler denial (as a settler) & that I’m not speaking for Gunditjmara people. 2/n
I’m going to talk about denial in a really mundane—but not trivial—context: cheese.
The point I want to make is that even mundane things & commercial products are sites of the denial of colonial violence & its justification and continuation. 3/n
🧵 - I've just had an editor refuse to publish a piece of writing they invited me to submit & I think it's fair to call it censorship. Pls read because I think the implications are important [long 🧵 - skip to the end for implications]
In March 2019 I received an invitation to present at a conference to celebrate the 60th anniversary of the founding of the Tibetan Institute of Performing Arts (TIPA).
I submitted a proposal on 'Music & Multilingualism in Pre-Colonial Tibet.' I was unsure if my proposal would be accepted, because speaking about the Tibetan context as 'multilingual' is still not widely accepted.
Here's a short thread on theories of race and racism in Foucault. I'll start with the (English) sources of his ideas on race, and then provide a list of articles (no books) that provide interpretation. Feel free to add if you have other sources.
Foucault started to develop his ideas on race and racism in his 1974-75 lectures (Abnormal), but only in the last lecture.
The trends described in the report constitute a disturbing assault on the linguistic rights of ALL Tibetans.
@hrw promotes solutions that would protect the linguistic rights of SOME Tibetans.
So, what are the trends? There are 4 main issues:
1. shift from Tibetan-medium to Chinese-medium education 2. rapid growth of (often Chinese medium) early childhood education 3. shift towards more assimilatory ethnic policy 4. suppression of Tibetan language activism
It’s February 21, International Mother Language Day.
LET’S POLITICIZE THE LANGUAGE OF LANGUAGE LOSS ✊
/thread/
Do what?
To begin with, you need to know that AT LEAST 50% of 🌏 languages are currently facing elimination.
We don’t usually talk about this as a political problem, but we need to.
Since the 1990s, public discussions of this crisis have talked about ‘endangered’ languages, comparing languages to species & global language ‘loss’ to mass extinction. Efforts to intervene in this crisis have mimicked conservation biology.
Sinophobia has been on the rise since the novel coronavirus outbreak began. As reports of Sinophobia have circulated online, some ‘China watchers’ (mostly journalists & academics), have sought to downplay the importance of this racism.
This is a problem.
🚨thread🚨
Some have said that ‘racism’ is not ‘the real issue’. Commentary on Sinophobia has been called ‘low hanging fruit’. Others have claimed that denunciations of Sinophobia are only valid if they also denounce the harms of the Chinese state, such as the Xinjiang concentration camps.
None of these people deny the existence of Sinophobia, but they DO dismiss its significance. We can thus label these claims as ‘implicatory denialism,’ a term introduced by Stanley Cohen in the book States of Denial: Knowing about Atrocities & Suffering of Others.