語言人類學

語言人類學（Linguistic Anthropology），人類學的分支，是一個跨學科的領域，研究語言如何影響人類社會。語言人類學起源於對瀕危語言的紀錄工作，並於20世紀發展至涵蓋語言結構與使用的各個面向。

語言人類學研究語言如何形塑溝通、社會認同與團體、如何建構有規模的文化與意識形態並發展出一套共同的自然與社會現實。

## 歷史發展

### 人類學式的語言學

最早的理論典範原本被稱為語言學（linguistics），雖然當這門學科及相關的研究領域發展成熟之後，稱為 「人類學式的語言學」（anthropological linguistics）。這個領域專門研究這個次學科所獨有的一些主題：對於被視為註定要滅絕的語言所做的語言學記錄（有一些北美原住民語言成為這個次學科學者所關注的焦點），例如：

- 語法描述。
- 類型學分類，以及
- 關於語言相對論的未決議題（關連到愛德華·薩丕爾與班傑明·李·沃夫，但實際上由法蘭茲·鮑亞士所發展，在他之前，有一長串歐洲思想家，從詹巴蒂斯塔·維柯到約翰·戈特弗里德·赫爾德到威廉·馮·洪堡）。所謂的薩丕爾-沃夫假說可能是個不當的用詞，這是就這個兩位學者的科學取向，有別於科學上的實證論、以假說為取向的模型。無論如何，這個名詞是Harry Hoijer（薩丕爾的學生）所創（Hoijer 1954; see also HIll and Mannheim 1992）。

### 語言人類學

在1960年代，戴爾·海姆斯主要負責發起第二種理論典範，將「語言人類學」（linguistic anthropology）這個名稱固定下來，雖然他也創造了「言談民族誌」（ethnography of speaking，或「溝通民族誌」 ethnography of communication）這個術語，來描述他為這個學術領域所設想的架構。這包含了運用錄音設備等新的科技發展。

海姆斯也引介了一種新的分析單位。有鑑於在第一種理論典範聚焦於表面上獨特的「語言」（引號表示當代的語言人類學家將「一個語言」的概念視為一種理想建構，從而掩蓋了這個語言內部的複雜性，以及「跨越」所謂的語言界線的複雜性）；第二種理論典範的分析單位是「言談事件」（speech event）。（言談事件是一個事件，由發生在這個事件之中的言談所界定的，例如，一場晚宴並不是一個言談事件，而是一個言談情境，在這種情境下，言談可能會發生，也可能不會發生。）有許多學者專注於在這些言談事件中，參與者對他們的語言表現型態所提出的解釋。

海姆斯也開創了語言人類學的一種研究方法，民族詩學。

海姆斯希望將語言人類學更密切聯結到人類學這個母學科。語言人類學這個名稱強調它的首要身份是人類學，並且是「人類學式的語言學」。如今這在大多數的大學是一門獨立學科（而不是在法蘭茲·鮑亞士和薩丕爾的時代）。然而，語言人類學這個理論典範，標誌著它跟人類學的其他分支學科進一步的疏遠。

### 透過語言學方法與資料所從事的人類學議題研究

在1980年代後期興起的第三種理論典範，並不是繼續追求來自一個讓人類學感到陌生的學科（語言學）的各項議題，語言人類學家有系統地專注於自己母學科人類學所提出的各項議題，但運用了語言學的資料和方法。在這第三種理論典範的熱門研究議題，包括社會身份認同的調查研究、普遍共同具有的意識形態，以及在個人和團體之間的互動中，論述的建構與運用方式。

## 研究興趣領域

當代語言人類學研究延續了上述的三個理論典範。有幾個領域關連到第三種典範，也就是對於人類學議題的研究，這是當代語言人類學家特別專注的領域。

### 身分認同

語言人類學的作品有許多從語言學角度探討社會文化認同的議題。語言人類學家庫利克（Don Kulick）在巴布亞紐幾內亞一個名為迦普恩（Gapun）的村落，依據對許多場景的分析，研究語言與認同的關係。庫利克探討了迦普恩的兒童如何使用兩種語言──傳統語言「塔伊阿普」（Taiap）只在自己村落使用，從而標示了一種根本賦予的（primordially）迦普恩人身分認同。另一種語言則是巴布亞皮欽語（在紐幾內亞盛行的官方語言）。（語言人類學家使用「標示」（indexical）這個字的意思是指標性。）

## 參閱

- 人類學
- 語言學
- 社會語言學
- 社會文化語言學
- 溝通
- 民族誌
- 法蘭茲·鮑亞士
- 認同
- 意識型態
- 指標性
- 符號學
- 班傑明·李·沃爾夫
- 語言接觸

## 引用文獻

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