Codeswitching in Igbo-English Bilingualism

This study evaluates the Matrix Language Frame model of codeswitching with Igbo-English data and concludes that the data can indeed be considered a classic case of codeswitching, in that a Matrix Language can be clearly identified in bilingual clauses. It establishes this through both qualitative and quantitative analyses that make use of the typological contrasts between Igbo and English to uncover supportive evidence for the Matrix Language Frame model and its associated three principles: the Matrix Language Principle, the Asymmetry Principle, and the Uniform Structure Principle. The investigation goes one step further by using spectrograms and the analysis of vowel harmony between English free morphemes and Igbo bound affixes to demonstrate that two phonologies can co-exist in codeswitching and that codeswitching forms are essentially pronounced with a phonology that does not entirely resemble that of the Matrix Language variety. Furthermore, the study finds that the same language production mechanisms as detailed under the Matrix Language Frame model and its associated three principles underlie both single word and multi-word codeswitching. That is, the present study, like those before it adopting the Matrix Language framework (see Amuzu 2010: 277), underlines the importance of the assumptions underpinning the Matrix Language Principle: (1) that language production is modular; (2) that lexical structure is both complex and abstract; and (3) that languages in contact divide responsibilities in what they may contribute toward lexical structure during the production of mixed constituents. Moreover, the study finds that Igbo-English bilinguals can always sustain ready access to their mother tongue mental lexicon during online speech production and thus Igbo-English may duly be described as a ‘classic’ case of codeswitching.

Do we need to rethink our waterways? Values of ageing waterways in current and future society

In the past canals were developed, and some rivers were heavily altered, driven by the need for good transportation infrastructure. Major investments were made in navigation locks, weirs and artificial embankments, and many of these assets are now reaching the end of their technical lifetime. Since then the concept of integrated water resource management (IWRM) emerged as a concept to manage and develop water-bodies in general. Two pressing problems arise from these developments: (1) major reinvestment is needed in order to maintain the transportation function of these waterways, and (2), it is not clear how the implementation of the concept of IWRM can be brought into harmony with such reinvestment. This paper aims to illustrate the problems in capital-intensive parts of waterway systems, and argues for exploring value-driven solutions that rely on the inclusion of multiple values, thus solving both funding problems and stakeholder conflicts. The focus on value in cooperative strategies is key to defining viable implementation strategies for waterway projects.

The Location of Cultural Authenticity: Identifying the Real and the Fake in Urban Guizhou

This article examines notions of cultural identity and authenticity and how these notions are articulated in the small city of Kaili in Guizhou Province, an ethnically diverse region. Despite its urban status, Kaili has been branded by the local government as a yuanshengtai tourist destination. This Chinese term literally translates as “original ecology” but is used in ordinary conversation to denote a cultural authenticity in which people exist in quiet harmony with nature. Promotional literature uses the term to tout the ethnic cultural practices that mainly occur in the villages of Kaili’s municipal periphery. In contrast, many local urban inhabitants—although amenable to the promotion of Kaili as a tourist destination—have rejected the notion that the city itself could be considered culturally authentic, and proudly declare themselves “fake” ethnic minorities, as against the “genuine” ethnic people of surrounding villages. These small-city inhabitants have also defined themselves against big-city visitors by attributing to the visitors a naïve fascination with cultural authenticity, while themselves remaining aloof from such practices. The cultural authenticity discourse in Kaili has thus facilitated a reordering of social and spatial hierarchies, as blasé small-city residents define themselves against both culturally authentic rural people and authenticity-seeking big-city tourists. In analyzing this, the article draws out the broader implications regarding PRC notions of ethnicity, cultural practices, heritage, and identity.