This paper rst elaborates on the notions of conceptualisation and cultural conceptualisations. Cultural conceptualisations enable the members of a cultural group to think, so to speak, in one mind. These conceptualisations are not equally imprinted in the minds of people but are rather represented in a distributed fashion across the minds in a cultural group. Two major kinds of cultural conceptualisations are cultural schemas and cultural categories. These group-level conceptualisations emerge from and act as the locus for the interactions between people from the same cultural background. The members negotiate and renegotiate these conceptualisations across generations. The paper employs the notion of 'distributed representation' in presenting a model of cultural conceptualisations. It then provides examples of such conceptualisations and discusses how they may be instantiated in various artefacts, such as discourse. The paper also proposes a general framework for the identi cation of cultural conceptualisations, based on the adoption of an ethnographic approach towards the analysis of discourse. Examples from Australian Aboriginal cultural conceptualisations are provided throughout the paper.

In its journey across the globe, English has become increasingly localised by many communities of speakers around the world, adopting it to encode and express their cultural conceptualisations, a process which may be called glocalisation of the language. The glocalisation of English and the dynamics of increased contact between people from different cultural backgrounds, or transcultural mobility, call for new notions of 'competence' to be applied to successful intercultural communication. In this paper, I focus on the notion of metacultural competence, from the perspective of Cultural Linguistics, and explain how such competence can be developed as part of learning English as an International Language (EIL). Cultural Linguistics is a discipline with multidisciplinary origins exploring the relationship between language, culture, and conceptualisation. The analytical tools of Cultural Linguistics are conceptual structures such as cultural schemas, cultural categories, and cultural metaphors, collectively referred to as cultural conceptualisations. The paper provides examples of cultural conceptualisations from Chinese English and Hong Kong English. It also explores different aspects of metacultural competence. Metacultural competence enables interlocutors to consciously engage in successfully communicating and negotiating their cultural conceptualisations during intercultural communication. I argue that EIL curricula should provide opportunities for learners to develop this competence and expose them to the conceptual variation that characterises the English language in today's globalised world. Exposure to a variety of cultural conceptualisations in learning an L2 is likely to expand a learner's conceptual horizon, where one can become familiar with, and even have the option of internalising, new systems of conceptualising experience.

This study is as an attempt to explicate the Persian cultural schema ofshekasteh-nafsi‘modesty’. The schema motivates the speakers to downplay their talents, skills, achievements, etc. while praising a similar trait in their interlocutors. The schema also encourages the speakers to reassign the compliment to the giver of the compliment, a family member, a friend, or another associate. This paper explicates the schema in an ethnographic fashion and also makes use of empirical data to further explore how the schema may be represented in Persian speakers’ replies to compliments. A Discourse Completion Test and its translated version in English were used to collect Persian and English data from two groups of Iranian and Australian participants. The Australian group mainly served as a reference group. The results revealed that speakers of Persian largely instantiated the cultural schema ofshekasteh-nafsiin their responses to compliments. The data from the Australians did not reflect a similar schema but showed a certain degree of overlap with the Persian responses in downplaying the trait that was the target of the compliment. The study is hoped to increase intercultural understanding, a phenomenon that needs desperate attention and exploration, perhaps more than ever in the history of human interaction.

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This article examines how cultural schema theory has been employed to explore some aspects of Aboriginal English oral discourse. The merit of this approach lies in the explanatory tools provided by cultural schema theory in accounting for those features of oral discourse in Aboriginal English which are distinctive and which often impair its lucidity to non-Aboriginal speakers. In particular, we have focused on the exploration of (a) recurrent semantic and formal patterning across a large body of narratives, (b) evidence of speakers' use of indigenous schemas in associative responses as well as in processing oral narrative, and (c) schema maintenance in discourse in non-traditional settings and in the context of non-traditional subjects.

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