Итог полностью

I The official centenary celebration of the birth of the Beamais-language poet. Simin Palay. whose entire work - language aside - is dominated in form as well as in content by French literature, created a linguistic situation that was totally unheard-of: not only the accredited guardians of Bearnais but also the administrative authorities themselves transgressed the unwritten rule which makes French de rigueur on all official occasions, especially in the mouths of officials. Whence the following journalistic observation (which is doubtless a faithful reflection of the impression generally received): ‘The most notable speech was. however, made by the Prefect of Pyrcnces-Adantiqucs. Mr Monfraix, who addressed the audience in excellent Bearnais patois ... Mr Labarrerc [the mayor of Pau] replied to Miss Lamazou-Betbeder, head of the school, in good quality Bearnais. The audience was greatly moved by this thoughtful gesture and applauded at length¹ {La R^publiqite des Pyrenees, 9 September 1974).

2 This is very clear in rhe case of regional languages whose use is reserved for private occasions - mainly in family life - and, in any case, for exchanges between socially homogeneous speakers (between peasants).

3 In the sphere of language, the only affirmation of authentic counter-legitimacy is slang; but this is a language of ‘bosses’.

4 See P. Bourdieu, ‘Le discours d’importance: quclques reflexions sociologiques sur "Quelqucs remarques critiques a propos de Lire le Capital" \ in Cc que purler veut dire (Paris: Fayard, 1982), pp. 207-26.

5 Cf. B. de Cornulier, La notion d’auto-interpretation*, Etudes de linguistique appliques 19(1975). pp 52-82.

6 F. Recanati, Les enoncts performatifs (Paris: Minuit, 1982), p. 192.

7 Ibid . p. 195.

8 E. Benveniste, Problems in General Linguistics, tr. M. Meek (Coral Gables, Fla: University of Miami Press, 1971), p. 236).

9 Of all linguists. Alain Berrcndonner is the one who undoubtedly understands best the link between the performative and the social, or what he calls the ‘institution', i.e. ‘the existence of a normative power which, under threat of sanctions, ensures the mutual subjection of individuals to certain practices¹; ‘Substituting saying for doing will therefore only be practicable if there is some additional guarantee that the utterance-marz will have an effect after all’ (A. Berrendonner, Elements de pragmatique Unguistique (Paris: Minuit, 1981), p* 95),

10 O. Ducrot, Jllocutoire et performatiF, Linguistiquc et simiohgie, 4 (1977). pp. 17-54

11 Insults, blessings and curses are all acts of magical naming and. strictly speaking, prophecies which purport to be self-verifying. In so far as it always implies a more or less socially justified claim to perform a magical act of institution which can usher in a new reality, the performative utterance creates a future effect in words used in the present.

12 ‘Acts of authority are first and always utterances made by those to whom the right to utter them belongs’ (Benveniste, Problems in General Linguistics, p. 236).

13 ‘The two words - ministerium and mysterium - were virtually interchangeable since the time of primitive Christianity and were constantly confused during the middle ages' (E. H. Kantorowicz. ‘Mysteries of state: an absolutist concept and its late mediaeval origins'. Harvard Theological Review, 48/1 (I955L pp. 65-91).

14 ‘Ilie two senses of competence come together if one sees that, according to Percy Ernst Schramm, just as the crown of the medieval king designates both the thing itself and the set of rights which constitute royal dignity (as in the term ‘crown property'), so too linguistic competence is a symbolic attribute of the authority which designates a socially recognized status as a set of rights, beginning with the right to speak and the corresponding technical capacity.

15 This means giving a real meaning to *he notion of acceptability*, which linguists sometimes introduce to avoid the abstraction in the notion of ‘grammaticality' without drawing any of the consequences _t