The spread of English has created a rich array of varieties, which are often grouped into a tripartite division: the ENL, ESL, and EFL of Quirk, or the inner-circle, outer-circle, and expanding-circle of Kachru. These varieties, especially ESL, differ among themselves in both form and function. It is often assumed in the literature that these varieties are autonomous systems of communication. This article challenges this assumption by showing that the innovative phonological features of one ESL variety, the vernacular English spoken in Singapore, cannot be analyzed without reference to native English. These change-in-progress features fall into two types: those that originate in phonemes, and those that originate in words. Social stigma associated with them poses a formidable barrier to their stabilization and diffusion, and consequently to their autonomization. Nonnative English is grammatically dependent on native English.

This article combines textual, videotape, historical, and ethnographic evidence to describe the Bangla psychiatric register and its enregisterment. Enregisterment is a process “through which a linguistic repertoire becomes differentiable [and] … socially recognized” (Agha 2003:231). The emergence of psychiatric registers in Europe and, later, Bangladesh bore the particular burden of psychiatry's “magic complex” – its need to convince a skeptical public that its perceived associations with magic and religion were finished, vanquished in part by discursive measures, focused on a scientizing drive. Psychiatric Bangla appears to involve the sort of pervasive use of parallelism normally associated with ritual texts. This indicates a profound hybridity that may contribute to the psychiatric unease epitomized in the magic complex.The author gratefully acknowledges suggestions and comments from Carol Berkenkotter, Dan Conrad, Laurence Kirmayer, Barbara Johnstone, Greg Matoesian, and two anonymous reviewers for Language in Society. Sayeed Ahmed provided enormous help with transliterating most of the letters analyzed, and with translating some. Anna Corwin and other students in my Linguistic Anthropology Lab (fall 2006) helped with figures. Naturally, the author is responsible for all flaws that remain.

In sociolinguistics, Urdu and Hindi are considered to be textbook examples of digraphia—a linguistic situation in which varieties of the same language are written in different scripts. Urdu has traditionally been written in the Arabic script, whereas Hindi is written in Devanagari. Analyzing the recent orthographic practice of writing Urdu in Devanagari, this article challenges the traditional ideology that the choice of script is crucial in differentiating Urdu and Hindi. Based on written data, interviews, and ethnographic observations, I show that Muslims no longer view the Arabic script as a necessary element of Urdu, nor do they see Devanagari as completely antithetical to their identity. I demonstrate that using the strategies of phonetic and orthographic transliteration, Muslims are making Urdu-in-Devanagari different from Hindi, although the difference is much more subtle. My data further shows that the very structure of a writing system is in part socially constituted. (Script-change, Urdu, Urdu-in-Devanagari, Hindi, Arabic script, Devanagari, orthography, transliteration)*

The decreolization process observed in the creole continuum of Belize, Central America is examined in relation to the extralinguistic factor of ethnicity. The speech patterns of Creole speakers are analyzed in terms of two distinct types of ethnic contact, namely, intragroup communication vs. interaction with Black Caribs. Decreolization is viewed as a code-switching phenomenon which affects all native speakers of creole without implying a unified progression toward the acrolect (English). Special attention is given to: I) intraindividual variability which is found to span the whole continuum in intragroup contexts, but to be restricted to mesolectal varieties in intergroup situations; and 2) the relative significance of the five morphosyntactic variables selected to measure decreolization. These features follow distinctive overall patterns of co-occurrence. However, the mesolectal bloc, when viewed in detail, discloses an internal complexity which defies scaling of linguistic features, and reveals the influence of conflicting social and psychological pressures. (Creole studies; ethnic interaction; sociolinguistics; code-switching.)

Peter Trudgill's essay raises important issues, some of which are uncontroversial while others are less convincing, partly because of a narrow concept of identity and partly because of an infelicitous choice of case studies. For him, the denial of identity seems axiomatic, while I suggest that what his criticism boils down to is the relationship between accommodation and identity, and the question of when and how identity as a social concept is effective, specifically in processes of colonial and postcolonial dialect formation.

A number of studies have been conducted on “dominance” as reflected in spoken interactional features, most of which deal with English. Many of these studies adopt a quantitative approach, examining the amount and distribution of interactional features such as amount of talk, interruptions and overlaps, turn-taking, questions, and topic initiations, and they have drawn conclusions on “dominance” accordingly. The present study explores gender dominance in conversation by analyzing conversational data from eight Japanese dyads by integrating quantitative and qualitative analyses. The quantitative analysis of two dimensions of conversational dominance, sequential dominance and participatory dominance, does not show any obvious gender dominance; however, the qualitative analysis of three of the dyads finds a clear pattern of male speakers' self-oriented conversational style, which is manifested in their storytelling and claiming expertise, and this is supported by female speakers' other-oriented conversational style. Gender dominance therefore is seen as a mutual construction. The conclusion discusses the importance of integrating findings from both quantitative and qualitative analyses in situated contexts to deepen understanding of the complexity of gender dominance.The authors wish to thank Dwight Atkinson, Andy Curtis, Jane Hill, and two anonymous reviewers for their encouragement and valuable comments on earlier drafts of the paper. They also wish to thank Simon Lai, senior research assistant, for his help in conducting the statistical test.

This article presents an analysis of a slang variety, called oxtšit, as it is described and used by a cohort of gay men in Israel. Unlike many previous analyses of gay slang, I argue that the men described do not use the variety to help construct and affirm an alternative gay identity, but rather that they use it as a form of in-group mockery through which normative and nonnormative articulations of Israeli gay male sexuality are delineated. It is suggested that this discussion has implications for sociolinguistic understandings of “groupness” more broadly, and particularly the relationship between macro-level social categories (like “gay”) and individual lived experience. (Gay slang, Israel, vari-directional voicing, identity/alterity)*

This article focuses on the question of how systems of expectations for social conduct develop in a context characterized by diversity and transience. The empirical focus is a series of women's neighborhood meetings in a transient urban milieu in Indonesia. Drawing on work on semiotic register formation, I argue that expectations for social conduct within this neighborhood are constructed through the positioning of self and others in talk across speech situations. In doing so, I explore interdiscursive relationships between this conversational activity and more perduring signs of personhood and social relations. (Enregisterment, identity, Indonesia, migration, trust)*

Critical discourse analysts are often criticized for interpreting linguistic data in political contexts, placing the data in an artificial environment motivated by political agendas rather than scientific inquiry, and thereby disregarding findings that would follow from a data-internal and more empirically grounded analysis. This article argues that critical discourse analysis may gain proficiency for social analysis by adopting concepts suitable for cultural and historical analysis of socialization, as found in Bourdieu. Application is demonstrated in a study of a job interview, with close linguistic analysis; close attention is given to the applicant by drawing on evaluations after the interview and on a retrospective interview with the applicant. It is proposed that a method combining linguistic and socio-historical analysis may offer advantages to critical discourse analysis, including a more systematic approach to text-external contexts and qualified, balanced perception of the social agent as a creative yet socially determined individual.

A number of studies have shown regular correlation between linguistic variation and social-class differences. Definition and identification of social class in a particular situation, however, still presents problems. The problems are discussed with reference to a study in Glasgow where occupation was used as the sole criterion for social-class membership.

Research on languages in contact has shown evidence of structural convergence, as well as internally motivated language change; one language which has been frequently studied in this light is Pennsylvania German (PG). Myers-Scotton 1993 posits that convergence involves a change in the selection of the language which sets the morpho-syntactic frame involved in language production. This is called a turnover in the Matrix Language (ML). Data from PG collected in the 1940s, as compared with data collected in the late 1970s and 1980s, indicate that an ML turnover is underway in the sectarian communities; the language can be characterized as having a composite ML. The primary features of convergence in these data are English lexical-conceptual structures in the tense system, English morphological realization patterns in verb phrases, and the increased syntactization of word order in PG. There is only weak evidence for the introduction of English system morphemes at this stage. The loss of case-marking does not conform to English patterns; this indicates that much of the influence of language contact occurs at the lexical-conceptual level. (Pennsylvania German, convergence, Matrix Language Frame Model, code-switching, borrowing, language contact)

Investigators have found in Arabic-speaking communities that men's speech, and not women's, approximated the standard variety. More recent studies have challenged the assumption that prestige and standard spoken Arabic are one and the same. These studies have found that there are, in some Arab communities, prestige varieties of spoken Arabic which are not in the direction of standard Arabic, and that, contrary to what had been previously concluded, it is mostly women who speak the prestige dialects. This article, based on an investigation of the speech of a group of Baghdadi men and women, shows that in Baghdad the prestige variety of spoken Arabic is in the direction of the standard, and that women, more than men, tend to favor this variety. Using the findings of a previous research project in Baghdad, the article also draws attention to the fact that in the past, when Baghdadi women did not have the same access to standard Arabic as men, it was men, and not women, who spoke a dialect approximating the standard variety. (Standard literary Arabic, dialectal Arabic, linguistic prestige norms, style shifting)

This article analyzes language ideologies with regard to sign language in Adamorobe, a “shared signing community” in southern Ghana. Adamorobe Sign Language (AdaSL) is a “shared sign language,” used by all deaf people and a large number of hearing Akan-speaking people. Deaf schoolchildren from Adamorobe attend a school where Ghanaian Sign Language (GSL) is taught. Hearing interviewees have experiential knowledge that everything can be said in AdaSL, emphasise the shared roots of AdaSL and Akan, and called AdaSL “natural.” Deaf interlocutors describe Akan, AdaSL, and GSL as three distinct but equivalent languages. AdaSL is said to be a “hard” language, more pleasant to use, and more expressive than GSL, but sign bilingualism is highly valued. These findings are compared and contrasted with accounts on language ideologies with regard to other shared sign languages and larger urban/national sign languages. (Language ideologies, language practices, Ghana, Ghanaian Sign Language, Adamorobe Sign Language, Akan, shared sign languages, shared signing communities, village sign languages)*

This study examines how friends in their mid-twenties appropriate texts from videogames they have played to serve particular functions in their everyday face-to-face conversations. Speakers use references to the videogames Papers, Please and The Oregon Trail to shift the epistemic territories of conversations when they encounter interactional dilemmas. These epistemic shifts simultaneously rekey formerly problematic talk (on topics like rent, money, and injuries) to lighter, humorous talk, reframing these issues as being part of a lived videogame experience. Overlapping game frames are laminated upon real-life frames, and are strengthened by embedded frames containing constructed dialogue. This study contributes to understanding how epistemic shifts relying on intertextual ties can shift frames during interactional dilemmas in everyday conversation, which is ultimately conducive to group identity construction. (Intertextuality, framing, epistemics, identity, interactional sociolinguistics, discourse analysis, humor, videogames)*

A crucial division of linguistic labor is that among metalinguistic labors. Who is authorized to speak about language, how, and where? Language ideologies not only ascribe different functions to different languages; they also ascribe different sorts of metadiscourse to speakers of (or about) those languages. Drawing from archival and field work, this article traces the ways particular Soviet and post-Soviet institutions and actors modeled and regimented metapragmatic discourses, specifically through stage and screen practices and representations that hypercontextualized utterances in Romani. They became so hegemonic that, in public arenas, Romani speakers spoke only about nonreferential functions; only in less well broadcast contexts (and mainly with other Roma) did they articulate metalinguistic and metareferential discourses. These practices reverse and contrast with the mainstream metapragmatics of Russian. Language ideologies commonly rank codes and metadiscourses; this case illuminates not only that they do so, but also how they do so, and it suggests what their social effects may be.

Whether or not literary dialect constitutes a reliable source of linguistic evidence is a question to which linguists have generally been content to respond in a negative fashion. Literary portrayals, they hold, are too much a work of the creative imagination to merit serious linguistic consideration. An interpretive analysis of one class of Hiberno-English representations, however, shows that since their inception, the theatrical portrayals of the variety have, by and large, reflected numerous aspects of the dialect quite accurately. In addition, the evidence attests a historical transition from lexico-phonological to syntactic representation: a shift which suggests that at different stages of transitional bilingualism, an emergent variety may be characterized by different forms of mother-tongue interference. Given the general absence of longitudinal studies, literary portrayals, once accepted as linguistic data, may open the way to the at least partial reconstruction of the linguistic contours involved in the language crystallization process. (Non-standard varieties; English dialects; language crystallization; variation in literary dialect; transitional bilingualism; Hiberno-English, Irish, Ireland.)

The choice of English directive variants has been hypothesized by ErvinTripp (1976, 1977) to be determined by several social and ecological factors: the relative social ranks of the speaker and recipient, their ages, their familiarity, the presence or absence of outsiders, territorial location, and task expectations. The major goal of this investigation is to test ErvinTripp's hypotheses concerning the relationship between these variables and the choice of the identified syntactically based directive variants (imperatives, imbedded imperatives, need statements), using a distinctly different sample: a predominantly black male migratory agricultural labor population in the United States's eastern seaboard region. The data indicate that the imperative form is used almost exclusively in those contexts where the syntactically based directive variants were expected to occur. Thus, most of the predictions derived from Ervin-Tripp's model for these directive variants were contradicted. The preference for imperatives is suggested to be largely a consequence of the antagonistic relationships within the migrant farm-worker community. The results of this study also suggest that the set of decision rules used in choosing among directive variants according to social criteria is a function of the following factors: crosscultural (i.e., social class and ethnic) variation, and social and physical characteristics of the interaction setting. (Directives, migrant farmworkers, cultural differences, environmental influences, ethology)

Numerous discourse markers have been examined in conversation and lecture contexts, but research is sparse on markers in the sermon genre and on the religious discourse communities in which sermons occur. This article examines discourse marker functions of sermonic expressions frequent in performed African American sermons (e.g. Amen, Hallelujah, Praise God). Functions identified include those of textual boundary marker, spiritual maintenance filler, rhythmic marker, and the infrequent call-response marker. Results support the importance of the role that culture (here, African oral tradition) plays in sermon performance.

Recent scholarship on the working of racial formation processes underscores the intersection between discursive and structural components in the emergence of “race,” and the agency of individuals at the local and global level in articulating its meaning. This article offers a link toward understanding how racial formation processes operate in face-to-face interaction, by highlighting how people do racialization. Based on fieldwork in Italy, it explores how conversationalists deploy agreement to co-construct a racialized image of immigrants to Italy. It is argued that this deployment leads to reinforcement of the racist stances expressed in the conversation itself, and possibly beyond it. In addition, the repeated occurrence of agreement during the co-construction of utterances produces a spiral effect around racializing discourse, a progressive deepening of the racialization itself. At the same time, agreement leads to a decrease of personal responsibility for the statements made, which come to be co-constructed among conversationalists. (Agreement, racialization, immigration, Italy)