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There was a time when the term "mom" (when said in public, anyway) elicited a certain kind of eye roll. Yet these days, "mom" is the highest form of flattery. And you don't even have to be an actual mother to receive it (nor does the mom you're talking about need to be yours). Mom (adj) has become Internetspeak for the absolute coolest.

A few weeks ago, after I said goodbye to a friend who was moving across the country, I texted her an emoji of a crying face. She replied with an image of chick with its arms outstretched. This exchange might have been heartfelt. It could have been ironic.

Use of emoticons varies by geography, age, gender, and social class-just like dialects or regional accents. Friend groups fall into the habit of using certain emoticons, just as they develop their own slang. Emoji have undoubtedly changed the way we text, Gchat, and tweet-but are they changing language itself? While emoji are more popular than ever, the idea behind them is actually quite old. "There's an old utopian ideal that we could create a kind of a universal pictorial language," says linguist Ben Zimmer. Emoji could even mark a return (regression?) to a more pictographic script. However, Ben Zimmer suggests that emoji help convey tone and emotion and enrich written language.

This article discusses both emoji use, and emoji effects in language and expression. The vast majority of web users use or have used emojis, and the emojis that we use can yield information about us such as our general age and interests. Furthermore, emojis may be a form of language simplification and a return to pictogram communications.

A study shows evidence that bats may have dialects, like humans. Researchers studied vocal learning in bat pups.

With increasing membership in the EU more languages and translators are needed. Members struggle to figure out which languages should be considered official languages, which leads to disagreements

Previously, genetic analysis had indicated that the ancestors of Native Americans left Siberia to migrate across ancient Beringia (the strip of land that once connected Asia and what's now Alaska) about 25,000 years ago, but the earliest evidence of human habitation on North America dates to 15,000 years ago. With ice covering much of Alaska, the ancestors of Native Americans might've lived in Beringia for about 10,000 years before moving on. Now linguistic evidence may help support that theory. A pair of linguistics researchers, Mark Sicoli and Gary Holton, recently analyzed languages from North American Na-Dene family (traditionally spoken in Alaska, Canada and parts of the present-day U.S.) and the Asian Yeneseian family (spoken thousands of miles away, in central Siberia), using similarities and differences between the languages to construct a language family tree. As they note in an article published today in PLOS ONE, they found that the two language families are indeed related-and both appear to descend from an ancestral language that can be traced to the Beringia region. Both Siberia and North America, it seems, were settled by the descendants of a community that lived in Beringia for some time. In other words, Sicoli says, "this makes it look like Beringia wasn't simply a bridge, but actually a homeland-a refuge, where people could build a life."

A Yale-led research team examined the brains of 38 couples engaged in discussion about controversial topics. For the study, the researchers from Yale and the University College of London recruited 38 adults who were asked to say whether they agreed or disagreed with a series of statements such as "same-sex marriage is a civil right" or "marijuana should be legalized." After matching up pairs based on their responses the researchers used an imaging technology called functional near-infrared spectroscopy to record their brain activity while they engaged in face-to-face discussions. Their findings: When two people agree, their brains exhibit a calm synchronicity of activity focused on sensory areas of the brain, such as the visual system, presumably in response to social cues from their partner. When they disagree, however, many other regions of the brain involved in higher cognitive functions become mobilized as each individual combats the other's argument. Sensory areas of the brain were less active, while activity increased in the brain's frontal lobes, home of higher order executive functions. Joy Hirsch, Elizabeth Mears and House Jameson Professor of Psychiatry and professor of comparative medicine and neuroscience, as well as senior author of the study, said that in discord, two brains engage many emotional and cognitive resources "like a symphony orchestra playing different music." In agreement, there "is less cognitive engagement and more social interaction between brains of the talkers, similar to a musical duet."

A Way with Words is an upbeat and lively hour-long public radio show and podcast about language examined through history, culture, and family. Each week, author/journalist Martha Barnette and lexicographer/linguist Grant Barrett talk with callers about slang, old sayings, new words, grammar, word origins, regional dialects, family expressions, and speaking and writing well. They settle disputes, play word quizzes, and discuss language news and controversies. Show topics include all aspects of modern language and communication, using anecdotes, culture, relationships, and families as starting points.

This article brings about the topic of how people end their emails differently. In the recent past, it has been deemed "cool" to have an email signature that read "Sent from my iPhone". Now, however, this is seen as generic. People are coming up with new ways to sign their emails that are original. They also aim to include personality and tone. This is proven to be challenging for many people because signatures are generally short. Email signatures can not only help indicate whether a person is professional or not, but also whether the person is irritated, silly, rushed, etc.

This article covers a few of the same things people covered from their recent projects. It is centered around the tone of emails and what makes that tone- words like "hi" vs. "hey", emoji use, punctuation, and response time. It also brings up an interesting point. "Research has found that when parties are getting along, they tend to mimic each other's subtle speech patterns".

While there's an infinite number of stimuli in our daily lives, words that prime have been heavily researched. It has been shown that priming words can cause faster recognition or identification of something and also cause later actions that are similar to the ones read about. Because one cannot control the priming that occurs in "system 1" of the subconscious mind, people often incorrectly attribute their thoughts or actions to their own emotions, thoughts, and view points. Since many regions of the brain understand both social warmth as well as physical warmth, or both rough experiences as well rough texture, priming works without us realizing it because it creates neural linkages that only seem to connect subtly.

A Johns Hopkins study found that damage to a key structure in the brain may explain why some stroke patients can't perceive sarcasm. Researchers looked at 24 people who had experienced a stroke in the right hemispheres of their brains. Those with damage to the right sagittal stratum tended to have trouble recognizing sarcasm, the researchers found. This bundle of neural fibers connects a number of brain regions, including those that process auditory and visual information. Sarcasm can be hard to interpret; it's a complex way to communicate. First, the person has to 1. understand the literal meaning of what someone says 2. detect the components of sarcasm: a wider range of pitch, greater emphatic stress, briefer pauses, lengthened syllables and intensified loudness relative to sincere speech "There're a number of cues people use, and it's both facial cues and tone of voice," noted Dr. Argye Hillis, a professor of neurology at Johns Hopkins University School of Medicine.

This article talks about the decline in religious conversations happening within the US. The author, a strong religious practitioner and son of megachurch pastor describes his worries with the trends being shown. His main problem with the shift away from religious conversations was that he worried people were losing faith. He argues that organized religion, and specifically Christianity will slowly die without faith speech. He believes that the reason why faith speech is dying is because of its misuse by politicians, and the media to manipulate the public.

Ar Metlaloke (The Tlaloques Hunter), a comic book reimagining a traditional indigenous Mexican story, is the first of its kind written in Hñäñho, the language of the Ñäñho people, as well as in Spanish and English. It represents a larger, ongoing effort to preserve the people's culture, which is under threat as speakers decline and cultural bonds erode from centuries of colonial policies. The language-sometimes called Otomi, from the Spanish name for the community-is imperiled. Today it is one of several regional dialects of a mother tongue with fewer than 300,000 speakers, a figure that's been dropping for decades.

The term 'eye dialect' was first coined in 1925 by George P. Krapp in The English Language in America (McArthur 1998). The term was used to describe the phenomenon of unconventional spelling used to reproduce colloquial usage. When one encounters such spellings "the convention violated is one of the eyes, and not of the ear". Furthermore, eye dialect would be used by writers "not to indicate a genuine difference in pronunciation, but the spelling is a friendly nudge to the reader, a knowing look which establishes a sympathetic sense of superiority between the author and reader as contrasted with the humble speaker of dialect". Mrs. Cowell's note: Contemporary writers of color now employ eye dialect to show disdain for the word that's misspelled, e.g. Cherokee writer Qwo-Li Driskill uses "AmeriKKKan" to underscore the racism and cultural genocide happening in a country that pays lip service to justice and equity.

This article examines the compulsory nature of learning English in Taiwan and the subsequent impacts on Taiwanese society. There is a direct connection made between the teaching of English and the integration of neoliberal ideals like that of choice, competition, and free marketplace. The article acknowledges that countries may adopt compulsory teaching of English for economic and/or political gains, and looks at how neoliberal notions of competition materialize at the local level. For example, in Taiwan, local regions needed to compete with each other in speedy attainment of English to achieve higher national test scores or government funding.

Across societies, music can be found in tandem with infant care, healing, dance, and love (among many others, like mourning, warfare, processions, and ritual), as found in 315 societies and 118 songs from 86 cultures, coming from 30 geographic regions.

The culture of Okinawa, Japan is quite distinct from other Japanese islands. It became a part of Japan in 1879, but has a strong American influence because of three decades of military occupation following WWII. Today, 20% of the island is made up of over 30 U.S. military bases. This history has resulted in the near extinction of the Okinawan language, called Uchinaguchi, which was systematically suppressed when the island was annexed by Japan. Because of ubiquitous U.S. presence, Okinawans perceive more of a need for English competence than for learning the language of their ancestors. Once the U.S. ceded control of the island back to Japan in the 1970's, the island underwent changes that many Okinawans perceived as another occupation, but this time instead of U.S. military projects, Japanese business took over the island. Japanese power over Okinawa can even be seen in the language politics: Uchinaguchi was long considered a dialect of Japanese despite the two languages having less than 60% in common. In 2009 UNESCO recognized Okinawan as its own language along with five others spoken in the region, all of which are endangered. Native speakers are aging and dying off. Efforts to revitalize Uchinaguchi on the island are regularly stifled by the local government's indifference towards the language. Nonetheless, the language is praised for its folkloric value and is featured in local theater. Some schools offer language classes, such as Okinawa Christian University. Because Uchinaguchi is a low priority in the political field, the cultural field is the site of language revitalization and resistance to its extinction. One benefit of promoting the language through culture is that, unlike the government, the culture can have influence overseas.

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 opinion article entails accents, and how they are interpreted. The author, a Spanish immigrant who works at Dartmouth as a language professor claims that accents are universal. He states that everyone has an accent, but here in the US people who don't have the "normal" or "regular" accent are viewed as different. He goes on to say that Americans tend to discriminate against people with accents different from their own more than in other countries. He wants to remind people that accents are irrelevant, and urges people to accept all accents no matter how different from their own.

This article discusses the dangers of disappearing languages that are native to small regions and minorities. There seems to be a label set on each language that determines its superiority or inferiority due to power, class and commonality.