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My reflections on Lancaster University Corpus Linguistics Summer School


This year I participated in the Corpus Linguistics Summer School on Discourse, Language and Society at Lancaster University which took place from 25-28 of June. The school was inspiring on many levels. It was a great opportunity to learn about Corpus Linguistics from top scholars in the field. I also gained insights into many domains such as health communication and historical linguistics. Here I am, in the bright summer days of Great Britain, reflecting on my participation in the school.

Corpus Linguistics methods and tools

In the school, we explored the meaning of Corpus Linguistics (CL), its methods and strengths. So is CL a method or an approach or both?! In his lecture, Andrew Hardie described corpus linguistics as a “toolkit for research which gives us the power to search, process and analyse a vast and complex array of language data”. Through CL tools, we can explore the frequency of a particular word and its collocations. So why are collocations worth exploring? As Paul Baker explained in his lecture, when we see words together (e.g. “illegal immigrant”), we would be primed to associate one word (immigrant) with the other (illegal).

The school included lab sessions in which we we used three websites/software for corpus analysis: CQP (Corpus Query Processor) Web, #LancsBox and W-Matrix. CQP web is a good starting point to explore corpus linguistics. In Paul Baker’s lecture, for example, we searched for the word “refugees” in the British National Corpus. One interesting collocate of refugees was the word “flood” i.e. “flood of refugees” in which refugees are represented in a negative way as a burden or a danger. In other lectures, we used LancsBox to create graphs of collocates and collocational networks. As for W-Matrix, it allowed us to gain insights into keyness (words which are more frequent in one corpus in reference to another corpus) and to identify the main semantic fields (topics) in a corpus.

I have always thought of statistics as dull or boring but Vaclav Brezina gave us very interesting lectures on statistics in which we steadily learnt about key concepts such as mean, median, the null hypothesis and the different ways to look at statistical significance. His engaging approach to statistics motivates me to read his forthcoming book Statistics in Corpus Linguistics: A Practical Guide.

Multi-disciplinarity
As much as learning about CL methods and tools, the school allowed me to explore new domains such as forensic linguistics! Claire Hardaker gave us a very interesting lecture about forensic linguistics, its scope, types and the application of CL to forensic linguistics. I find it inspiring that she keeps a blog on forensic linguistics and organizes a writing retreat for students and scholars involved in work in forensic linguistics.

Elena Semino gave us a great plenary lecture on corpus linguistics and health communication. She presented the methodology and findings of two recent studies she undertook with a multidisciplinary team on communication about chronic (neuropathic) pain. As she pointed out, chronic pain can be a difficult task to talk about, which can have negative implications for patients and health care providers. The two studies drew on innovative methods. In one study, for example, patients were given cards (from which they choose one/s) to relate to as they described their feelings of pain. While Elena Semino is already a superstar in stylistics and metaphor theory, she has turned her attention to health communication. I look forward to reading her forthcoming book Metaphor, Cancer and the End of Life: A corpus-Based Study.

Other domains that I explored in the school are lexicography and historical linguistics. In Jonathan Culpeper’s lectures, I learnt about the Encyclopaedia of Shakespeare’s Language Project; he explained the myths that surrounded Shakespeare’s language and how the development of CL resources and software made it possible to analyse Shakespeare’s language, also in relation to the general language of the period. For more about Culpeper’s journey with corpus linguistics and the Shakespeare’s Language Project, you may like to listen to this comprehensive interview with him available on YouTube!

Tony McEnery gave us another fascinating lecture about the representation of the marginalised groups in 17th century England. One particular example intrigued me as it relates to coffee making! He showed us how there is a vast literature/discourse around the “Mohammedan berry”, which refers to coffee beans that were introduced from Istanbul to England in the 17th century. In this discourse, Ottomans were represented as dangerous or wanting to undermine the social fabric of the society at the time. In my notes of McEnery’s lecture, I found myself drawing stars on his remark on the 'longevity' of discourses. Discourses (for example, on Muslims and blacks) can be produced in a particular era and can lie in the background for many years or eras before they are called upon again at a certain moment in time.

Overall, the school was truly a festival of ideas as one participant in the school described it. It was also a call for a critical approach to language analysis or as Tony McEnery put it in the closing plenary of the school, be critical as you approach language and do it with humility.

Writing about Faith and Language Practices in Digital Spaces

Besides my recently published article on ‘the representation of Islam and Muslims in the YouTube videos of the American Muslim televangelist Baba Ali’, I am super excited that I contributed a chapter to the book  Faith and Language Practice in Digital Space which offers a timely contribution to the nexus of faith, language practices and electronic technology. The book is published by Multi-Lingual Matters and broadly speaking includes a variety of topics that draw on sociolinguistics and language practice, multi-modality and Critical Discourse Studies. Since not many books have explored the interaction between faith, language practice and online technologies, I would like to dedicate this blogpost to discuss the main themes in the book, including my chapter on Muslim televangelism in the West.  

The book comprises four main parts. Part I: Faith, Language and Social Media includes two chapters that explore the interaction between religion and social media, for example, 'how transnational faith communities employ Facebook as an important online resource for developing virtual transnational networks that support language ideologies'.

Part 2 Faith, Language and Transnational Online Practices investigates how 'language practice adapts itself to online contexts with transnational audiences' (p. 11). For example, Chapter 3 and Chapter 4 explore the language and cultural practices of the Yoruba people, an ethnic group in Nigeria that has its own language and spiritual traditions. In addition, Chapter 5 examines the Yiddish virtual community on wikipedia.

Part 3 is entitled Faith, Language and Online Televangelism. It turns attention to televangelism, which has gained huge popularity over the past few decades. In Chapter 7, Omoniyi adopts a sociolinguistic approach to evangelism. Drawing on World Englishes, he shows how 'non-native varieties of English (e.g. of Nigerian English) can 'replace or at least mirror the global reach of standard varieties' (p. 13).
In Chapter 8 'Televangelists as religious celebrities: the changing face of religious discourse', I investigate the online performances of two popular televangelists (i.e. Baba Ali and Hamza Yusuf) and analyse their self-representation strategies. Drawing on Critical Discourse Studies, I  show how televangelists construct their online identities, using a variety of discursive and multimodal strategies, for example, the use of formal/informal language, camera shots, and frame size. I show that televangelism represents an example of ‘religio-tainment’ that can be contextualised in the broader genre of info-tainment.

Part 4 Faith, Language and Online Ritual investigates the changes that occur to rituals as they are performed online. In Chapter 9, Rajeshawi, explores online Satsang and online puja. In the language of Sanskrit, Satsang refers to gatherings aimed at meditation and spiritual awakenings, whereas puja refers to devotional worship in Hinduism. In her chapter, she marks the contrast between the flexibility of online practice as opposed to the fixity of offline ones (p. 14). Another chapter in this section is by Andrey Rosowsky on ‘online ‘Baya’a’ Practices within a Worldwide Sufi Order’. Rosowsky reveals that although pledging is traditionally an oral ritual, written text appears 'embodied, visual and shaped to support the ritual'.

I am really delighted that in 2017, my chapter on Muslim televangelists’ online performances came to light among a variety of interesting topics on many religious traditions and employing many approaches and conceptual framework. As such, it offers an important contribution to the domain of online technologies, language practices and faith. 

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