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<div id="compose-body-wrapper" dir="auto"><div dir="auto"><br/></div><div dir="auto">This is amazing... Can you please take me off this list and unsubscribe me. Thank you all and wish you all best of luck</div><div dir="auto" id="tmjah_g_1299">Get <a href="https://bluemail.me/download/" target="_blank">BlueMail for Mobile</a></div></div><div class="replyHeader" dir="auto">Graber, Kathryn E. wrote:</div><br/><br/><div><blockquote cite="mid:MW4PR08MB82365D2EA5D5CF575174A830D6C9A@MW4PR08MB8236.namprd08.prod.outlook.com" type="cite" style="margin:0 0 0 .8ex;border-left:1px #ccc solid;padding-left:1ex">
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Greetings linguistic anthropologists,</div>
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I look forward to seeing many of you in NOLA later this week! Please mark your calendar for this annual highlight of the conference, featuring all four finalists for this year's Gumperz Prize and two thoughtful discussants,
<b>4:15-5:45 Friday</b>. Come hear some exciting new work in our field!</div>
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Best wishes,</div>
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Kate</div>
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<b>SLA Gumperz Graduate Student Essay Prize Panel</b></div>
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Start Date: 11/21/2025 4:15 PM through 11/21/2025 5:45 PM</div>
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Venue: <b>Marriott Room: Galerie 2</b></div>
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This panel showcases the four finalists for the 2025 John Gumperz Graduate Student Essay Prize,</div>
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awarded annually by the Society for Linguistic Anthropology. The award honors John Joseph</div>
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Gumperz (1922–2013), whose pioneering work in the ethnography of communication and language use in social context has inspired generations of linguistic anthropologists. This year's winning papers concern varied topics and geographic contexts, but what they
have in common is careful examination of how people work out aspects of their lived experience through linguistic and semiotic practices. What do people accomplish in "talk about talk," or talk about sound, or talk about landscapes and places? Presenters demonstrate
how (post)colonial hierarchies are</div>
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constituted by mutually reinforcing online and offline practices, how people cross semiotic</div>
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modalities by means other than lexical semantics, how Indigenous sociolinguistic diversity has</div>
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been understood before and beyond named languages, and how landscape registers and</div>
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embodied practices of viewing the land become enactments of knowing. They draw on diverse</div>
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ethnographic contexts, from violin repair shops in New York City and Boston to pueblos in southern Mesoamerica, and from ridges on the Tibetan plateau to TikTok depictions of Cairo.</div>
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Section: Society for Linguistic Anthropology</div>
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Organizer: Kathryn Graber, Indiana University, Bloomington, Department of Anthropology</div>
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Chair: Kathryn Graber, Indiana University, Bloomington, Department of Anthropology</div>
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Presenter(s): Perry Wong, Juliet Glazer, Marisa Breathwaite, Xiao Schutte Ke</div>
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Discussant: <b>Steven Black</b>, Georgia State University, Department of Anthropology,
<b>Marybeth</b></div>
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<b>Eleanor Nevins</b>, Middlebury College, Department of Anthropology</div>
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<b>Linguistic diversity and talking about “language(s)” in Cunén before and/or beyond “Mayan:” Listening in to the earliest recording, today</b></div>
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Central to this essay is a consideration of explicit talk about "language(s)" in and around Cunén, a</div>
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sociolinguistically diverse municipality in sociolinguistically diverse southern Mesoamerica, before and/or beyond contemporary projects of properly named "Mayan languages." By listening to an interview conducted in K'iche' with a sexagenarian local man in
the mid-1960s, and comparing his explicit talk about "language(s)" to what I have learned in Cunén today, triangulated with a range of sources from the region, I sketch out an ideological horizon when encompassing Indigenous sociolinguistic diversity is imagined
in terms of orientation to named pueblos but where distinct local "(Mayan) language(s)" is/are generally not properly named. Throughout, I explore certain facets of linguistic structure/ideology dialectics as they bear on this case of metalinguistic practice
as intersects with histories of symbolic diversification.</div>
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Presenter(s): <b>Perry Wong</b></div>
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<b>Talking about Sound: Conversation as a Tool for Timbre</b></div>
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Anthropologists and music scholars who research communication about tone or timbre tend to</div>
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focus on lexical semantics. Timbre lexicons often include cross-modal metaphors such as "warm,"</div>
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"metallic," and "clean" (Harkness 2017; 2013). Scholars note that these lexicons pose problems of</div>
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vagueness (Barthes 1978; Dudley 2014). For example, "metallic" may refer to a range of timbres,</div>
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and one person's notion of a "metallic" sound may not match another's. I demonstrate an</div>
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alternative approach to analyzing timbre by listening beyond lexical semantics (Carruthers 2023).</div>
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Instead, I observe how people communicate about timbre in practice through extended</div>
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conversations and non-linguistic interactions. I examine strategies used by New York City and</div>
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Boston-based violin repairers (also called luthiers) when they collaborate with violinists to alter</div>
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instrumental acoustics during "sound adjustment sessions." Such sessions are opportunities for</div>
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luthiers to physically adjust violins to improve their timbres. Luthiers begin by eliciting musicians'</div>
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descriptions of desired timbres, then work to make them sensorially real through an iterative and</div>
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improvisational practice of testing, listening, talking, and adjusting. I build on Porcello's typology of metapragmatic strategies for talking about sound (2004; 1994) to show that luthiers co-create violin sound with musicians through strategies for communicating
about timbre that unfold not only through lexical semantics, but also through metapragmatics.</div>
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Presenter(s): <b>Juliet Glazer</b></div>
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<b>“Egypt” vs. “Masr” (مصر): The Semiotic Making of Two "Egypts" on TikTok</b></div>
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In this paper, I analyze, via the popular "Egypt vs. Masr" TikTok format, what I take as the semiotic process and ideological work (Gal and Irvine, 2019) of rendering "two Egypts"– a "colonial recursion" (Reyes, 2017) where "Egypt" and "Masr" are differentiated
by contrasting sets of linguistic and non-linguistic signs whose complex sign relations are in constant, relational making and remaking of one another. I approach how semiotic processes as ideological work forge the co-constitution of "two Egypts" as "things
in the world" that are engaged by both a virtual public in TikTok comments and an offline public. In the Cairo of today, rapid commercial and administrative upscaling, increased securitization and surveillance, and the attendant displacement of the city's
urban poor takes place concomitantly with the relocation of the city's elites en masse into the upscale suburbs of the city's eastern and western edges, constituting the economic, political and spatial (re)organization that dialectically (re)produce these
"two Egypts." Through the semiotic analysis of a popular format of TikTok, I take a rigorous theoretical approach to the ideological work that undergirds an enduring colonial hierarchy and ongoing urban spatial transformations in the Egyptian postcolony.</div>
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Presenter(s): <b>Marisa Breathwaite</b></div>
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<b>“View the Land and View the Area!”: Landscape Registers and Terrain Viewing Acts in Amdo Tibet</b></div>
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In this paper, I explore a few complementary ways of viewing, segmenting, and talking about the</div>
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Tibetan plateau landscape for plateau residents. I look at how Amdo Tibetan (agro)pastoralists</div>
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describe and characterize their terrain, trekking the terrain through specific social pathways. By</div>
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2025 Annual Meeting: Ghosts 1239 Report Corrections invoking "viewing" the terrain, I draw on Tibetan metapragamatic description for this activity (ལྟ ་བ། lta ba), as well as the verb's connotations of contemplation, visual discernment or even analysis. I demonstrate
my textual, fieldwork-based, and collaborative trajectory of learning to view the terrain from Indigenous Tibetan friends and consultants. I emphasize acts of viewing, through which — and only through which — Tibetan landscape registers become descriptively
true to their speakers. I argue that these registers and acts of viewing are further sedimented in certain bodily habits of viewing the plateau landscape, channeling subjects' mobilities as well as pathways across the plateau. Through the metapragmatics of
many (agro-)pastoralists, this total lifestyle and its familiar pathways constitute (agro-)pastoral competence as well as an evaluative matrix for different degrees of Indigenous and non-Indigenous subjectivity under colonial conditions.</div>
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Presenter(s):<b> Xiao Schutte Ke</b></div>
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Discussion</div>
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<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;"><b>Kathryn E. Graber</b></span></p>
<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;">Associate Professor,
</span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt; color: rgb(134, 17, 6);"><u><a style="color: rgb(134, 17, 6); margin-top: 0px; margin-bottom: 0px;" class="OWAAutoLink" id="OWA5884d6d4-37d1-fa9f-bb32-a2d71bd2ac1d" href="https://anthropology.indiana.edu/about/faculty/graber-kathryn.html">Department
of Anthropology</a></u></span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;"> and
</span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt; color: rgb(134, 17, 6);"><u><a style="color: rgb(134, 17, 6); margin-top: 0px; margin-bottom: 0px;" class="OWAAutoLink" id="OWAc678e5b0-04bf-d4cc-cc30-e7b2a6867588" href="https://ceus.indiana.edu/people/current-faculty/graber-kathryn.html">Department
of Central Eurasian Studies</a></u></span></p>
<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;">Director of Graduate Studies, Department of Anthropology</span></p>
<div style="margin: 0in; font-family: "Helvetica", sans-serif; font-size: 10pt;">
Co-Director,<span style="color: rgb(134, 17, 6);"> <u><a style="color: rgb(134, 17, 6);" class="OWAAutoLink" id="OWA9667a639-aaf1-0ed3-5047-442adcf08309" href="https://ssrc.indiana.edu/facilities/quallab/index.html">Qualitative Data Analysis Lab</a></u></span></div>
<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;">Indiana University</span></p>
<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;">Member at Large, Society for Linguistic Anthropology (2023-2026)</span></p>
<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;">publications:
</span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt; color: rgb(134, 17, 6);"><i><u><a style="color: rgb(134, 17, 6); margin-top: 0px; margin-bottom: 0px;" class="OWAAutoLink" id="OWA0be09ecf-eeb5-1efe-58da-7c1a375e922e" href="https://www.cornellpress.cornell.edu/book/9781501750519/mixed-messages/">Mixed
Messages</a></u></i></span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;"> |
</span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt; color: rgb(134, 17, 6);"><i><u><a style="color: rgb(134, 17, 6); margin-top: 0px; margin-bottom: 0px;" class="OWAAutoLink" id="OWA65ec726c-356d-54db-d98d-d6e82e088094" href="https://brill.com/display/title/38668?language=en">Storytelling
as Narrative Practice</a></u></i></span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;"> |
</span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt; color: rgb(134, 17, 6);"><u><a style="color: rgb(134, 17, 6); margin-top: 0px; margin-bottom: 0px;" class="OWAAutoLink" id="OWA78726e0b-f977-a357-d9f3-fe6e93ed04d4" href="https://indiana.academia.edu/KathrynGraber">downloadable
things</a></u></span></p>
<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt; color: black;"><i>I wish to acknowledge and honor the myaamiaki, Lënape, Bodwéwadmik, and saawanwa people, on whose
ancestral homelands and resources Indiana University Bloomington is built.</i></span></p>
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Greetings linguistic anthropologists,</div>
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I look forward to seeing many of you in NOLA later this week! Please mark your calendar for this annual highlight of the conference, featuring all four finalists for this year's Gumperz Prize and two thoughtful discussants,
<b>4:15-5:45 Friday</b>. Come hear some exciting new work in our field!</div>
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Best wishes,</div>
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Kate</div>
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<b>SLA Gumperz Graduate Student Essay Prize Panel</b></div>
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Start Date: 11/21/2025 4:15 PM through 11/21/2025 5:45 PM</div>
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Venue: <b>Marriott Room: Galerie 2</b></div>
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This panel showcases the four finalists for the 2025 John Gumperz Graduate Student Essay Prize,</div>
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awarded annually by the Society for Linguistic Anthropology. The award honors John Joseph</div>
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Gumperz (1922–2013), whose pioneering work in the ethnography of communication and language use in social context has inspired generations of linguistic anthropologists. This year's winning papers concern varied topics and geographic contexts, but what they
have in common is careful examination of how people work out aspects of their lived experience through linguistic and semiotic practices. What do people accomplish in "talk about talk," or talk about sound, or talk about landscapes and places? Presenters demonstrate
how (post)colonial hierarchies are</div>
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constituted by mutually reinforcing online and offline practices, how people cross semiotic</div>
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modalities by means other than lexical semantics, how Indigenous sociolinguistic diversity has</div>
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been understood before and beyond named languages, and how landscape registers and</div>
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embodied practices of viewing the land become enactments of knowing. They draw on diverse</div>
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ethnographic contexts, from violin repair shops in New York City and Boston to pueblos in southern Mesoamerica, and from ridges on the Tibetan plateau to TikTok depictions of Cairo.</div>
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Section: Society for Linguistic Anthropology</div>
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Organizer: Kathryn Graber, Indiana University, Bloomington, Department of Anthropology</div>
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Chair: Kathryn Graber, Indiana University, Bloomington, Department of Anthropology</div>
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Presenter(s): Perry Wong, Juliet Glazer, Marisa Breathwaite, Xiao Schutte Ke</div>
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Discussant: <b>Steven Black</b>, Georgia State University, Department of Anthropology,
<b>Marybeth</b></div>
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<b>Eleanor Nevins</b>, Middlebury College, Department of Anthropology</div>
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<b>Linguistic diversity and talking about “language(s)” in Cunén before and/or beyond “Mayan:” Listening in to the earliest recording, today</b></div>
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Central to this essay is a consideration of explicit talk about "language(s)" in and around Cunén, a</div>
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sociolinguistically diverse municipality in sociolinguistically diverse southern Mesoamerica, before and/or beyond contemporary projects of properly named "Mayan languages." By listening to an interview conducted in K'iche' with a sexagenarian local man in
the mid-1960s, and comparing his explicit talk about "language(s)" to what I have learned in Cunén today, triangulated with a range of sources from the region, I sketch out an ideological horizon when encompassing Indigenous sociolinguistic diversity is imagined
in terms of orientation to named pueblos but where distinct local "(Mayan) language(s)" is/are generally not properly named. Throughout, I explore certain facets of linguistic structure/ideology dialectics as they bear on this case of metalinguistic practice
as intersects with histories of symbolic diversification.</div>
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Presenter(s): <b>Perry Wong</b></div>
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<b>Talking about Sound: Conversation as a Tool for Timbre</b></div>
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Anthropologists and music scholars who research communication about tone or timbre tend to</div>
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focus on lexical semantics. Timbre lexicons often include cross-modal metaphors such as "warm,"</div>
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"metallic," and "clean" (Harkness 2017; 2013). Scholars note that these lexicons pose problems of</div>
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vagueness (Barthes 1978; Dudley 2014). For example, "metallic" may refer to a range of timbres,</div>
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and one person's notion of a "metallic" sound may not match another's. I demonstrate an</div>
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alternative approach to analyzing timbre by listening beyond lexical semantics (Carruthers 2023).</div>
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Instead, I observe how people communicate about timbre in practice through extended</div>
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conversations and non-linguistic interactions. I examine strategies used by New York City and</div>
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Boston-based violin repairers (also called luthiers) when they collaborate with violinists to alter</div>
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instrumental acoustics during "sound adjustment sessions." Such sessions are opportunities for</div>
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luthiers to physically adjust violins to improve their timbres. Luthiers begin by eliciting musicians'</div>
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descriptions of desired timbres, then work to make them sensorially real through an iterative and</div>
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improvisational practice of testing, listening, talking, and adjusting. I build on Porcello's typology of metapragmatic strategies for talking about sound (2004; 1994) to show that luthiers co-create violin sound with musicians through strategies for communicating
about timbre that unfold not only through lexical semantics, but also through metapragmatics.</div>
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Presenter(s): <b>Juliet Glazer</b></div>
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<b>“Egypt” vs. “Masr” (مصر): The Semiotic Making of Two "Egypts" on TikTok</b></div>
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In this paper, I analyze, via the popular "Egypt vs. Masr" TikTok format, what I take as the semiotic process and ideological work (Gal and Irvine, 2019) of rendering "two Egypts"– a "colonial recursion" (Reyes, 2017) where "Egypt" and "Masr" are differentiated
by contrasting sets of linguistic and non-linguistic signs whose complex sign relations are in constant, relational making and remaking of one another. I approach how semiotic processes as ideological work forge the co-constitution of "two Egypts" as "things
in the world" that are engaged by both a virtual public in TikTok comments and an offline public. In the Cairo of today, rapid commercial and administrative upscaling, increased securitization and surveillance, and the attendant displacement of the city's
urban poor takes place concomitantly with the relocation of the city's elites en masse into the upscale suburbs of the city's eastern and western edges, constituting the economic, political and spatial (re)organization that dialectically (re)produce these
"two Egypts." Through the semiotic analysis of a popular format of TikTok, I take a rigorous theoretical approach to the ideological work that undergirds an enduring colonial hierarchy and ongoing urban spatial transformations in the Egyptian postcolony.</div>
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Presenter(s): <b>Marisa Breathwaite</b></div>
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<b>“View the Land and View the Area!”: Landscape Registers and Terrain Viewing Acts in Amdo Tibet</b></div>
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In this paper, I explore a few complementary ways of viewing, segmenting, and talking about the</div>
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Tibetan plateau landscape for plateau residents. I look at how Amdo Tibetan (agro)pastoralists</div>
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describe and characterize their terrain, trekking the terrain through specific social pathways. By</div>
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2025 Annual Meeting: Ghosts 1239 Report Corrections invoking "viewing" the terrain, I draw on Tibetan metapragamatic description for this activity (ལྟ ་བ། lta ba), as well as the verb's connotations of contemplation, visual discernment or even analysis. I demonstrate
my textual, fieldwork-based, and collaborative trajectory of learning to view the terrain from Indigenous Tibetan friends and consultants. I emphasize acts of viewing, through which — and only through which — Tibetan landscape registers become descriptively
true to their speakers. I argue that these registers and acts of viewing are further sedimented in certain bodily habits of viewing the plateau landscape, channeling subjects' mobilities as well as pathways across the plateau. Through the metapragmatics of
many (agro-)pastoralists, this total lifestyle and its familiar pathways constitute (agro-)pastoral competence as well as an evaluative matrix for different degrees of Indigenous and non-Indigenous subjectivity under colonial conditions.</div>
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Presenter(s):<b> Xiao Schutte Ke</b></div>
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Discussion</div>
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</i></span></p>
<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;"><b>Kathryn E. Graber</b></span></p>
<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;">Associate Professor,
</span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt; color: rgb(134, 17, 6);"><u><a style="color: rgb(134, 17, 6); margin-top: 0px; margin-bottom: 0px;" class="OWAAutoLink" id="OWA5884d6d4-37d1-fa9f-bb32-a2d71bd2ac1d" href="https://anthropology.indiana.edu/about/faculty/graber-kathryn.html">Department
of Anthropology</a></u></span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;"> and
</span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt; color: rgb(134, 17, 6);"><u><a style="color: rgb(134, 17, 6); margin-top: 0px; margin-bottom: 0px;" class="OWAAutoLink" id="OWAc678e5b0-04bf-d4cc-cc30-e7b2a6867588" href="https://ceus.indiana.edu/people/current-faculty/graber-kathryn.html">Department
of Central Eurasian Studies</a></u></span></p>
<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;">Director of Graduate Studies, Department of Anthropology</span></p>
<div style="margin: 0in; font-family: "Helvetica", sans-serif; font-size: 10pt;">
Co-Director,<span style="color: rgb(134, 17, 6);"> <u><a style="color: rgb(134, 17, 6);" class="OWAAutoLink" id="OWA9667a639-aaf1-0ed3-5047-442adcf08309" href="https://ssrc.indiana.edu/facilities/quallab/index.html">Qualitative Data Analysis Lab</a></u></span></div>
<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;">Indiana University</span></p>
<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;">Member at Large, Society for Linguistic Anthropology (2023-2026)</span></p>
<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;">publications:
</span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt; color: rgb(134, 17, 6);"><i><u><a style="color: rgb(134, 17, 6); margin-top: 0px; margin-bottom: 0px;" class="OWAAutoLink" id="OWA0be09ecf-eeb5-1efe-58da-7c1a375e922e" href="https://www.cornellpress.cornell.edu/book/9781501750519/mixed-messages/">Mixed
Messages</a></u></i></span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;"> |
</span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt; color: rgb(134, 17, 6);"><i><u><a style="color: rgb(134, 17, 6); margin-top: 0px; margin-bottom: 0px;" class="OWAAutoLink" id="OWA65ec726c-356d-54db-d98d-d6e82e088094" href="https://brill.com/display/title/38668?language=en">Storytelling
as Narrative Practice</a></u></i></span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;"> |
</span><span style="font-family: "Helvetica", sans-serif; font-size: 10pt; color: rgb(134, 17, 6);"><u><a style="color: rgb(134, 17, 6); margin-top: 0px; margin-bottom: 0px;" class="OWAAutoLink" id="OWA78726e0b-f977-a357-d9f3-fe6e93ed04d4" href="https://indiana.academia.edu/KathrynGraber">downloadable
things</a></u></span></p>
<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt; color: black;"><i>I wish to acknowledge and honor the myaamiaki, Lënape, Bodwéwadmik, and saawanwa people, on whose
ancestral homelands and resources Indiana University Bloomington is built.</i></span></p>
<p style="margin: 0in; font-family: "Calibri", sans-serif; font-size: 11pt;"><span style="font-family: "Helvetica", sans-serif; font-size: 10pt;"> </span></p>
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