ABSTRACT

Cosmopolitanism theory was mostly developed separately from the study of multilingualism: while language is central to cosmopolitanism as a practice, only a few scholars focusing on cosmopolitanism have taken a language-centred approach. We further theorise the relationship between cosmopolitanism and translingual practice with our focus on morality in relation to the use of the semiotic repertoire. The use of resources of the semiotic repertoire in translingual practice is infused with morality in that resources (such as languages, individual signs, mouthing, fingerspelling alphabets) are value laden and have particular associations or meanings in a given context. We explore and define deaf cosmopolitanism by offering examples from three international settings: deaf tourism in Bali, a sign language conference in Brazil, and a Bible translation centre in Kenya. Deaf people engaging in international mobilities align in communication by what they call ‘calibrating’. In this process, mobile deaf people quickly adopt new semiotic resources by engaging in rapid, immersive and informal (sign) language learning, acquiring (bits of) new sign languages, mouthing, written words, and fingerspelling alphabets, and including them in their practice of calibrating. Our analysis centres language ideologies about these practices, demonstrating moral ideas about what strategies and semiotic resources are most appropriate in specific contexts and/or with/by whom.

摘要

世界主义理论大多是与多语言论研究分开发展的：尽管语言是世界主义作为一种实践的中心，但只有少数研究世界主义的学者采取了以语言为中心的方法。我们以道德为重点，进一步理论化世界主义与跨语言实践之间的关系有关符号表的使用。在跨语言实践中使用符号学曲目资源会给道德带来灌输，因为这些资源（例如语言，个人符号，口语，拼写字母）是有价值的，并且在给定的上下文中具有特定的关联或含义。我们通过提供三个国际背景的示例来探索和定义聋人世界主义：巴厘岛的聋人旅游，巴西的手语会议和肯尼亚的圣经翻译中心。从事国际活动的聋人通过所谓的“校准”来协调交流。在此过程中，流动性聋人通过快速，沉浸式和非正式的（手语）学习，获取（部分）新的手语，口口相传，书面文字，和拼写字母，并将其包括在校准实践中。我们的分析集中于有关这些实践的语言意识形态，论证了关于在特定情况下和/或与谁/由谁使用最合适的策略和符号资源的道德观念。