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Comparisons not only prove fundamental in the epistemological foundation of modernity (Foucault, Luhmann), but they fulfil a central function in social life and the production of art. Taking a cue from the Practice Turn in sociology, the contributors are investigating the role of comparative practices in the formation of eighteenth-century literature and culture. The book conceives of social practices of comparing as being entrenched in networks of circulation of bodies, artefacts, discourses, and ideas, and aims to investigate how such practices ordered and changed British literature and culture during the long eighteenth century.

Statistical analysis of variability in assemblages of material culture obtained at different villages on the North Coast of New Guinea indicates that similarities and differences among these assemblages are most strongly associated with geographic propinquity, irrespective of linguistic affinities. When assemblage similarity is adjusted for the effect of distance, diversity in material culture appears unrelated to the linguistic relationships of these communities. This study shows that similarity in material culture assemblages can mask marked heterogeneity in language. Language, however, is frequently used to index people in Melanesia on the assumption that language is a useful key to their other human characteristics. This analysis does not lend support to this common practice, and it has implications for how prehistoric cultural complexes in Melanesia are defined and interpreted.

In globalizing landscapes, Indigenous ways of knowing and being persist in their connectedness to specific geographies, even as they are transformed by migrations, both forced and voluntary, and dynamic exchanges. This paper presents narratives of Indigenous and ally scholars which explore what it means to enact language and culture reclamation from a place of hope—by Indigenous peoples, for Indigenous communities—and in connection with distinct historical, political, and geographic sites. By naming the identities the authors represent—Chickasaw, Nez Perce, Eastern Shoshone/Northern Arapaho, Hopi, San Carlos Apache and Euro-American—we use a framework of hope to counter damaging assumptions of homogeneity of Indigenous communities while also searching for common themes to advance an agenda of decolonization across positionalities. Understanding that Indigenous sovereignties are built on "contingency with the beliefs, and understandings of the past" (Grande 250), we interrupt settler-colonial narratives which portray Indigenous languages and cultures as deficient and vanishing. Further, through narratives, we explore how disciplines such as linguistics, anthropology, education, and cultural studies can be interwoven to highlight experiences of identity reconciliation, spirituality through language revitalization, and storytelling as narrative reclamation. A critical culturally sustaining/revitalizing pedagogy unifies the narratives and provides a framework for attending to "asymmetrical power relations and legacies of colonization" (McCarty and Lee 8). In this way, Indigenous narratives of persistence and optimism find relevance in the global and local here and now while emphasizing the relevancy of hope as a rooted practice of relationality in Indigenous language and cultural education. Sharing narratives of hope acknowledges the experience of colonization, while privileging the hope in Indigenous knowledge as a return to the community and generator of new narratives.

This article outlines the sociolinguistic environment in Cuetzalan, Puebla, Mexico, and how the evolution of tourism influenced, in what appears to be a positive way, the preservation and maintenance of Nahuat, the language spoken by the Nahua Indians of this area. There are many remarkable consequences to this story, however, this article will concentrate on the principal movers, indigenous women, and how their proactive solution to economic hardship led to language preservation. With the focus on language usage, much of the community culture and traditions are recovered and revivified. This study focuses on the situation of a particular group of Nahua women who joined together and formed an economic cooperative to improve their very limited existence. Through diligent work with an implicit policy of self-determination, they succeeded in organizing themselves into different work areas as well as investing time to educate themselves. A majority of the women began promoting tourism and in return tourism appears to have been a very important factor that motivated them to revive and maintain their language, culture, and traditions.

This study explores the issue of interpreters' positionality as outsiders to the forces' personnel and insiders to the local communities. Twenty local interpreters who worked in the different peacekeeping operations (PKOs) in the Bosnian War, and seven members of the forces' personnel were surveyed on their personal and professional background, their experiences with working conditions and training as well as the particularities and challenges of PKOs. The results indicate that the status, motivations, hiring procedures, and working conditions of the interpreters changed under the different PKOs, and that this had an impact on the positionality of the interpreter. The findings suggest that specific training programs are needed to better train interpreters to work in PKOs, and that consideration should be given to the issue of how to better train peacekeeping forces to work with interpreters.