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Without understanding the 'referential function' of language (words as 'verbal labels', symbolizing other things) it is impossible to learn a language. Is this implicit knowledge already present early in infants? Marno, Nespor, and Mehler of the International School of Advanced Studies conducted experiments with infants (4 months old). Babies watched a series of videos where a person might (or might not) utter an (invented) name of an object, while directing (or not directing) their gaze towards the position on the screen where a picture of the object would appear. By monitoring the infants' gaze, Marno and colleagues observed that, in response to speech cues, the infant's gaze would look faster for the visual object, indicating that she is ready to find a potential referent of the speech. However, this effect did not occur if the person in the video remained silent or if the sound was a non-speech sound. "The mere fact of hearing verbal stimuli placed the infants in a condition to expect the appearance, somewhere, of an object to be associated with the word, whereas this didn't happen when there was no speech, even when the person in the video directed the infant's gaze to where the object would appear, concludes Marno. "This suggests that infants at this early age already have some knowledge that language implies a relation between words and the surrounding physical world. Moreover, they are also ready to find out these relations, even if they don't know anything about the meanings of the words yet. Thus, a good advice to mothers is to speak to their infants, because infants might understand much more than they would show, and in this way their attention can be efficiently guided by their caregivers."

Years ago, before electronics, the language of ships at sea required clear visibility and the easy grammar of forty or so flag-like symbols, a standardized version of which has come to be known as the International Code of Signals (ICS). Even with the advent of radio and satellite communications, military vessels use flag signals to maintain radio silence.

"He that planted the ear, shall He not hear? He that formed the eye, shall He not see?"( Psalm 94:9). The origin of human language-the ability of men and women to communicate with one another in intelligent, symbolic, often abstract speech and writing is a complete mystery to evolutionists.

While this article primarily addresses the phenomenon of dysmusia, difficulty in reading music, it also talks about the cognitive underpinnings of music reading. In the brain, reading music is a widespread, multi-modal activity, meaning that many different areas of the brain are involved at the same time. It includes motor, visual, auditory, audiovisual, somatosensory, parietal and frontal areas in both hemispheres and the cerebellum - making music reading truly a whole brain activity. With training, the neural network strengthens. Even reading a single pitch activates this widespread network in musicians. The article also reiterates a pattern that researchers are finding: while text and music reading share some networks, they are largely independent. The pattern of activation for reading musical symbols and letters is different across the brain. Scientists have determined this via studies of patients with limited brain damage, as brain injury impaired reading of one coding system but spared the other.

Language is common to all humans; we seem to be "hard-wired" for it. Many social scientists and philosophers say it's this ability to use language symbolically that makes us "human." Though it may be a universal human attribute, language is hardly simple. For decades, linguists' main task was to track and record languages. But, like so many areas of science, the field of linguistics has evolved dramatically over the past 50 years or so. Today's science of linguistics explores: -the sounds of speech and how different sounds function in a language -the psychological processes involved in the use of language -how children acquire language capabilities -social and cultural factors in language use, variation and change -the acoustics of speech and the physiological and psychological aspects involved in producing and understanding it -the biological basis of language in the brain This special report, compiled by the National Science Foundation, touches on nearly all of these areas by answering questions such as: How does language develop and change? Can the language apparatus be "seen" in the brain? Does it matter if a language disappears? What exactly is a dialect? How can sign language help us to understand languages in general? Answers to these and other questions have implications for neuroscience, psychology, sociology, biology and more.

Introduction: There is not one single Chinese language, but many different versions or dialects including Wu, Cantonese and Taiwanese. Northern Chinese, also known as Mandarin, is the mother tongue of about 70% of Chinese speakers and is the accepted written language for all Chinese.

This article talks about the differences between Chinese and English regarding the alphabet, phonology, and grammar. Chinese doesn't use an alphabet, but a logographic system where the symbols themselves represent the words. This causes Chinese learners to have difficultly reading English texts and spelling words correctly. Because Chinese is a tonal language, the pitch of a sound is what distinguishes the word meaning whereas, in English, changes in pitch are used to emphasize or express emotion and not give a different word meaning to the sound. Chinese grammar is also very much different from English grammar. For example, English uses a lot of auxiliaries and verb inflections, but Chinese is an uninflected language and conveys meaning through word order and shared understanding of context. For example, time in Chinese does not go through the use of different tenses and verb forms, which makes it difficult to understand the complexities of things like is/are/were and eats, eat, ate, eaten.

This article discusses how numbers are not innately known and must be taught, thus as such our language and "defining" them cannot be exact. Through research and monitoring children as well as isolated people like the Piraha, one see's it is difficult to differenciate numbers such as 4 and 5 and 7. While telling the difference between big and small or 1 and 2 are easy.

Numbers are tools people invented a long time ago, and we know how to use them only because we find ourselves in a society in which that knowledge has been preserved and transmitted. Without these symbols, we, like the Pirahã, could not "see" divisions between most quantities. Anthropologist Caleb Everett asserts that when our ancestors learned to count, they "radically transformed the human condition," making possible such number-dependent developments as complex agriculture.

Research from Columbia Business School professors Adam Galinsky and Michael Slepian shows that merely saying a name aloud sparks an instant connection to a specific gender, evoking a cascading pattern of stereotypical judgments about the masculinity or femininity of an individual, often in the first second of hearing a spoken name. "Names give cues to social categories, which in turn, activate stereotypes," says Slepian. "By considering how names symbolically represent stereotypes, we link sounds to social perception. The most basic social category division is gender and the most distinction between phonemes (the sounds that make up words) is voiced versus unvoiced. We found that female and male names differ phonetically." The Columbia Business School researchers believe that names become established as for males or females through their spoken sounds. They conducted eleven studies focused on distinguishing the different sounds of spoken names. The findings provide consistent evidence that voiced names (those pronounced with vocal cord vibration which often sound "harder") such as "Gregory," "James," and "William" are given more frequently to males, and unvoiced names (those pronounced without vocal cord vibration which often sound "softer" and breathier) such as "Heather," "Sarah," and "Tiffany" are more frequently given to females. These name assignments fit stereotypical gender categories - men as "hard" and tough, and women as "soft" and tender. The researchers also noted other naming trends, namely 1. A rise in gender-neutral names. 2. Parents are more likely to give their baby a name that has recently grown in popularity. 3. Parents often give names that phonetically resemble their social category. 4. Female names go in and out of style faster than male names. 5. Current naming inspiration includes social media and technology, celestial themes, and royal birth announcements.

a spate of recent studies challenge this idea. They suggest that we seem instinctively to link certain sounds with particular sensory perceptions. Some words really do evoke Humpty's "handsome" rotundity. Others might bring to mind a spiky appearance, a bitter taste, or a sense of swift movement. And when you know where to look, these patterns crop up surprisingly often, allowing a monoglot English speaker to understand more Swahili or Japanese than you might imagine (see "Which sounds bigger?" at the bottom of this article). These cross-sensory connections may even open a window onto the first words ever uttered by our ancestors, giving us a glimpse of the earliest language and how it emerged.

The Atlanticʻs Alia Wong writes about the U.S. Censusʻ recognition of Hawai`i Creole English (sometimes termed "pidgin" in local Hawai`i parlance). Wong sees it as a symbolic gesture acknowledging the "legitimacy of a tongue widely stigmatized, even among locals who dabble in it, as a crass dialect reserved for the uneducated lower classes and informal settings. It reinforces a long, grassroots effort by linguists and cultural practitioners to institutionalize and celebrate the language-to encourage educators to integrate it into their teaching, potentially elevating the achievement of Pidgin-speaking students. And it indicates that, elsewhere in the country, the speakers of comparable linguistic systems-from African American Vernacular English, or ebonics, to Chicano English-may even see similar changes one day, too."

This article explains the difference of dyslexia in Chinese. Speakers of alphabetic languages have problems with converting letters to sound, while Chinese readers have difficulty translating symbol shapes to sound and meaning.

This article talks about the latin origins of the ampersand, or "&" symbol. Originating from the latin word for 'and,' 'et,' the ampersand is a combination of the "e" and "t" written in cursive often to save time while writing. Although the name "ampersand" comes from the 18th century from the alteration of the phrase "and per se", the ampersand has been seen in use as early as 79AD in Pompeii, although its definite origins are unknown.

Over the years, we have found that our words come from different parts of the brain. In addition the part of the brain which we use to formulate thoughts into sentences, we also use the part of the brain that deals with emotion when we swear. Researchers discovered that patients with neurodegenerative diseases like a stroke, were still able to swear. Studying patients with Tourette syndrome have also proved that swearing uses many areas of the brain. Since swearing involves the emotional part of the brain, we know that profanity is used to express intense emotions.

Regular speech is generated in the left hemisphere, in an area of the brain close to the surface. The cerebral cortex, or "gray matter," is often associated with higher thought processes such as thought and action. "It's sophisticated," says Bergen, "and comports with the idea of what it means to be human." Swearing, on the other hand, is generated much deeper in the brain, in regions that are older and more primitive in evolutionary terms, says Bergen. These regions are often found in the right hemisphere in the brain's emotional center, the limbic system."These are words that express intense emotions-surprise, frustration, anger, happiness, fear," says psychologist and linguist Timothy Jay, who began studying profanity more than 40 years ago."[Swearing] serves my need to vent, and it conveys my emotions to other people very effectively and symbolically," he says. "Where other animals like to bite and scratch each other, I can say 'f*ck you' and you get my contempt-I don't have to do it physically." Profanity serves other purposes, too. Lovers use it as part of enticing sex talk; athletes and soldiers use it to forge camaraderie; and people in positions of power use it to reaffirm their superiority. Profanity is even used as a celebratory expression, says Adams, citing "F*ck yeah!" as an example. The meaning of a profanity, like any other word, changes with time, culture and context. While swear words have been around since Greek and Roman times, and maybe even earlier, the types of things people consider offensive have changed. "People of the Middle Ages had no problems talking about sex or excrement, that was not their hang-up," Adams explains. "Their hang-up was talking about God disrespectfully...so that was what a profanity was."

The left hemisphere of the brain is responsible for emotions like happiness, sadness, and anger. The part of the brain that we use to formulate thoughts into sentences is that part that we also use to deal with emotion when we swear. Different studies done on people found with brain issues/diseases allowed researchers to understand that profanity is used to express the extreme emotions.

This article was intriguing as it highlighted how even one word can symbolize a definitive change. In this case, the article focused on how President Biden is using the word "equal" in regards to the Israeli-Palestinian Conflict in the context of "Palestinians and Israelis equally deserve to live safely and securely and to enjoy equal measures of freedom, prosperity, and democracy." In turn, this signifies a political push, likely from Democratic progressives, who want to define the concept of equal rights as a objective the U.S. should focus from now on.

Tetsuro Matsuzawa, a Japanese primatologist, has spent 30 years studying our closest primate relative, the chimpanzee, to better understand the human mind. Here are some key takeaways: -Captive chimps can learn sign language or other communication techniques. They also can string together the symbols or gestures for words in simple "Me Tarzan, You Jane" combinations. -The animals use pant-hoots, grunts and screams to communicate. -In decades of ape language experiments, the chimpanzees have never demonstrated a human's innate ability to learn massive vocabularies, embed one thought within another or follow a set of untaught rules called grammar. So yes, chimpanzees can learn words. But so can dogs, parrots, dolphins and even sea lions. Words do not language make. Chimpanzees may well routinely master more words and phrases than other species, but a 3-year-old human has far more complex and sophisticated communication skills than a chimpanzee. "I do not say chimpanzees have language," Matsuzawa stresses. "They have language-like skills." -Monkeys can learn to use tools and do utilize tools, but there doesn't seem to be signs of them "teaching" each other these skills: it's more of a watch, then do situation.

Lera Boroditsky, then an assistant professor of psychology, neuroscience, and symbolic systems at Stanford University at the time of this article, looks at how the languages we speak shape the way we think. Boroditsky's research data, collected from around the world, suggeststhat people who speak different languages do indeed think differently and that even flukes of grammar can profoundly affect how we see the world. Language is a uniquely human gift, central to our experience of being human. Appreciating its role in constructing our mental lives brings us one step closer to understanding the very nature of humanity. Boroditsky argues that patterns in a language can indeed play a causal role in constructing how we think - that learning a new language isn't simply learning a new way of talking, but a new way of thinking. Languages shape the way we think about space, time, colors, and objects. Other studies have found effects of language on how people construe events, reason about causality, keep track of number, understand material substance, perceive and experience emotion, reason about other people's minds, choose to take risks, and even in the way they choose professions and spouses. Taken together, these results show that linguistic processes are pervasive in most fundamental domains of thought, unconsciously shaping us from the nuts and bolts of cognition and perception to our loftiest abstract notions and major life decisions. Language is central to our experience of being human, and the languages we speak profoundly shape the way we think, the way we see the world, the way we live our lives.

This website highlights a 5-part documentary series which explores the most controversial and misunderstood language variety in the United States: African American Language (AAL). With the perspectives of everyday people and the guidance of historians, linguists, and educators, the series showcases the history of the language, the symbolic role it plays in the lives of African Americans, and the tremendous impact on the language and culture of the United States. Contains video clips, educational resources.

This article highlights three "conflict blueprints" and associated strategies to help constructively manage conflict around unsolvable problems. Although the advice geared for married couples, you can easily extrapolate the information and strategies to other close relationships you have. Conflict Blueprint #1: Current Conflicts -Share perspective in a calm way, and take turns speaking. Use "I" statements. Use repair attempts. Take a 20 minute break to deactivate the fight/flight response. Conflict Blueprint #2: Attachment Injuries -Genuinely apologize to your partner, regardless of your agreement or disagreement with their perspective. Focus only on the fact that you hurt your partner and that you need to take responsibility. Verbalize what you can take responsibility for, as well as any other factors that played into you getting caught up in the fight. Ask your partner what he or she needs from you to heal and move forward, and follow through. Conflict Blueprint #3: Gridlock and Dialogue Take turns speaking and listening. Communicate clearly and honestly. Where does your perspective or position on the issue come from, and what does it symbolize for you? What kinds of lifelong dreams or core issues are at stake for you? As a listener, create a safe space for the speaker. No judging, arguing, giving advice, or trying to solve the problem. Show genuine interest in what your partner is telling you; allow them time and space to fully communicate their concerns. Ask questions so that you can both fully explore the issue and its related meaning. Find ways to create small compromises that can pave the way to larger plans. If your dreams differ, try to find overlapping areas, or try to make plans to give each partner's dreams a chance to grow and become reality.

Although a densely academic article, Professor Patrick Heinrich of the University of Venice, discusses the history of colonization in Okinawa and its detrimental effect on the indigenous languages of the region. The Ryūkyūans are a group of indigenous peoples living in the Ryūkyū archipelago, which stretches southwest of the main Japanese island of Kyūshū towards Taiwan. The largest and most populated island of the archipelago, Okinawa Island, is actually closer to Manila, Taipei, Shanghai and Seoul than it is to Tokyo. Though considered by the Japanese as speaking a dialect, the Ryūkyūans speak separate languages such as Okinawan, also known as Uchinaguchi, as well as Amami, Miyako, Yaeyama and Yonaguni. All are part of the Japonic language family, to which the Japanese language also belongs, and all are recognized as endangered languages by UNESCO. Language reclamation in the contemporary Ryukyus departs from a keen awareness that language loss is bigger than language itself. Activists know that losing a language entails the loss of an entire world of symbolic representations, and therefore, of how to place oneself in the world. Concepts of self, society, and place change when one language is replaced by another (Guay 2023). Language loss is no trivial loss. Language loss and the sociocultural displacement accompanying it are responsible for many problems in endangered speech communities worldwide, including those in Japan. Endangered language communities like the Ryukyuans and the Ainu are more likely than the majority Japanese to suffer from prejudice, poverty, spiritual disconnectedness from their heritage culture, family instability, or difficulties to climb the social ladder (see Onai 2011). Language loss also causes a weakening of cultural autonomy. It becomes more difficult to support the community's self-image if majority languages are adopted (Heinrich and Ishihara 2018). Language reclamation addresses these problems and in so doing contribut

This article delves into the grammatical structure of sign languages and highlights the differences between spoken and signed languages. It places an emphasis on the primary differences between them, which is the fact that signed symbols can be delivered simultaneously instead of in a linear fashion.