This article explores how fans of K-pop, a mediatized musical genre from South Korea, negotiated the tugs of competing language norms within the transnational context of YouTube. The analysis focuses on interactions that emerged over thirty-three months and across eleven ‘reaction videos’ posted by two English-speaking fans. I analyze the semiotic process by which these two speakers’ utterances of Korean names came to be heard as hybrid by their viewers, how viewers invoked various ideological frames when evaluating these hybridities, and how local language practices and interpretations were shaped as a result. Specifically, I show how a purist ideology of linguistic absolutism, which idealized the ‘correct’ pronunciation of words, was overwhelmingly dominant and how K-pop fans’ contextualizations of forms as hybrid, or their hybridizations, triggered a discursive trajectory: once language was recognized as hybrid, it entered a pathway toward purification, or the contextualization of language as pure. (Hybridity, metalanguage, ideology, new media, mediatization, Korean popular culture)*

This article employs conversation analysis to investigate the role of adverbials in Japanese talk-in-interaction for the projection of further talk and some implications this has for interactional styles. Through examination of naturally occurring talk, it is first observed that a typical usage of adverbials is in some position preceding the predicate, although they are also appended as post-predicate additions. Second, when adverbials are produced prior to a predicate, evidently they can strongly project a forthcoming predicate within the particular interactional context. Given the importance of predicates within Japanese turns, adverbials have a major part to play, not only in assisting participants to foreshadow a probable unfolding of an utterance, but also to enable recipients to achieve early alignment with emerging talk and to expedite the implementation of subsequent actions. These features are shown to be a powerful resource in the facilitation of seemingly implicit styles of communication.

This article argues for a focus on affect in sociolinguistic style. I integrate recent scholarship on affective practice (Wetherell 2015) and the circulation of affective value (Ahmed 2004b) in order to situate the linguistic and bodily semiotics of affect as components of stylistic practice. At a Bay Area public arts high school, ideologically distinct affects of chill or high-energy are co-constructed across signs and subjects. I analyze a group of cisgender young men's use of creaky voice quality, speech rate, and bodily hexis in enacting and circulating these affective values. Crucially, affect co-constructs students’ positioning within the high school political economy (as college-bound or not, artistically driven or not), highlighting the ideological motivations of stylistic practice. Building on recent scholarship, I propose that a more thorough consideration of affect can deepen our understanding of meaning-making as it occurs in everyday interaction in institutional settings. (Affect, political economy, embodiment, bricolage, voice quality, speech rate, high school)

This study examines interactional management practices and narrative co-construction in lawyer-asylum seeker consultations in Flanders, Belgium. Drawing upon linguistic-ethnographic fieldwork, it presents a case study of a consultation between an Afghan applicant for international protection, his adviser, and his lawyer. The purpose of the consultation is to prepare the applicant for testifying at the upcoming asylum hearing. Data analysis focuses on (i) the reorientation of the asylum narrative from an authentic-experiential towards a more objectified formal-institutional account; (ii) the participants’ positioning work that indexes this reorientation process; and (iii) their fluctuating alignment of local-interactional and translocal-gatekeeping perspectives. In the discussion, we analyse the consultation in terms of competing legal and experiential voices and views on participant roles/responsibilities. We reflect on how this ambiguity of roles and ideologies relates to the constructed character of credibility, which reveals the importance of adequate legal assistance in this linguistically challenging context. (Legal consultations, asylum procedure, linguistic ethnography, narrative performance, credibility assessment)*

The Arabic-speaking speech communities of the Persian Gulf state of Bahrain are undergoing a special kind of sociolinguistic change which requires the recognition of both dialectal and supradialectal prestige systems. Variation can be accounted for in terms of the articulation/conflict of these two systems. Although it appears at first sight that all of the observed variation could be explained at the phonological level, a closer analysis of the data suggests that, psycholinguistically and sociolinguistically, a lexical explanation fits part of it better. (Variation studies, standard and nonstandard languages)

This article sketches the effects of 100 years of missionary presence on how people in the San Carlos Apache community regard language and the idea of a “language expert.” Evangelical Christian practice demands an Apache language emptied of all indexical associations with non-Christian Apache cultural practices. The reservation is home to perhaps two dozen missions and churches, each of which takes a slightly different view of the role of Apache language and culture in religious practice. In an exploration of the translation practices of Phillip Goode, a San Carlos Apache interpreter, and of early Lutheran missionaries on the reservation, it is argued that Bible translation is a key factor in shifting ideas about language as a purely referential system on the reservation. This shifting language ideology has repercussions on how people in the community consider the prospects for language revitalization.This article was delivered in earlier versions to anthropology colloquia at Yale University, at Hamilton College, and at the University of Massachusetts. I thank Joseph Errington, Bernard Bate, Harold Conklin, Eleanor Nevins, Bonnie Urciuoli, Enoch Page, Jacqueline Urla, and Roy Wright, both for helping to arrange the presentations and for their generous critiques of the content. Willem de Reuse offered cogent comments and morphosyntactic advice. James Wilce gave careful comments on two versions of the manuscript. Thanks to Jane Hill and Barbara Johnstone, as well as the anonymous reviewers from this journal, for their splendid and productive advice. I also heartily thank the teachers and staff of the St. Charles Elementary School, Peridot Lutheran Day School, and Rice Elementary School for their insights and assistance in the preparation of this essay. As always I remain grateful to the Goode family for their continued friendship and encouragement. All errors and omissions remain my own.

Since forming contacts with international Deaf associations promoting an ethnolinguistic model of Deafness, members of Nepal's Deaf associations define Deafness by competence in Nepali Sign Language rather than audiological status. By analyzing the ideological and interactional processes through which homesigners are incorporated into Nepali Deaf social life, this article explores the effects of local beliefs about the nature of language, personhood, and competence on this model of Deafness. Due to former linguistic isolation, many homesigners are constrained in their ability to acquire Nepali Sign Language and, in social contexts where ideological conceptions of language use highlight individual competencies, would not be included in a Deaf social category. However, Nepali conceptions of socially distributed personhood contribute to a focus on the dialogically emergent dimensions of semiosis. As a result, recognition as a competent signer in this context can depend less on individual cognitive ability than on social collaboration. (d/Deaf, sign language, competence, language ideologies)*

Although there exists an extensive literature on mediation, little attention has been given to the close analysis of talk in actual mediations. This article applies various analytic techniques, particularly those of conversation analysis and sociolinguistics, to provide a culturally contexted account of a mediation. At issue is the division of a rice harvest between a sharecropper and the owner of a ricefield in a Northern Thai village. Practices with regard to accusation and criticism, defense and denial, expression of anger, formulation of parties, and perspectival shifting are central to the analysis.

In order to understand what is taking place, it is necessary to have some knowledge of a variety of cultural and “contextual” matters, for example, genres and styles of local speech, traditional and current share-cropping practices, the national law regarding sharecropping, and local administrative practices, as well as the history of relations between the parties to the negotiation. On the other hand, a close analysis of the talk reveals a good deal about general cultural contexts, as well as about Northern Thai mediation. (Mediation, conversation analysis, Thailand)

This article brings the study of language to the social phenomenon of gender-related violence as it is currently being dealt with in institutional settings. It investigates the social significance of 2nd person pronoun variation and alternation in 26 professional-victim interactions in two parallel institutions created to address violence against women in Brazil: a police station with an all-female staff, and a feminist crisis intervention center. A quantitative analysis of patterns of use is complemented by a qualitative analysis of the interactional strategies of 2nd person pronoun alternation in the two settings. Pronoun switching is innovatively analyzed under the theory of code alternation developed by Auer 1995. The qualitative analysis demonstrates how pronoun alternation functions as a contextualization cue in face-to-face interactions. In particular, it shows the different ways in which pronoun alternation is used to contextualize phenomena such as preference organization and changes in frames and footings, and locally to exercise power and/or solidarity.

This article focuses on what we define as scalar intimacy in the stories people tell about their embodied experience as sociohistorical beings. Our analysis, based on ethnographic studies in Northern Italy (Perrino) and Beijing, China (Pritzker), examines the ways in which speech participants draw upon various discursive strategies to ‘zoom in’ and ‘pan out’ of both time and space, placing themselves and their activities in relation to various people, ideologies, and practices. Scalar intimacy, we argue, provides a novel framework for understanding the multiple ways in which people use language to scale their embodied experience in relation to culturally situated ideas and forms. Scalar intimacy thus extends the study of scales and fractal recursivity in linguistic anthropology and sociolinguistics. It also contributes to scholarship focusing on how culturally situated meanings are reproduced and challenged over time through specific interactions. (China, chronotope, identity, intimacy, narrative, Northern Italy, scales)*

This article examines the influence of language ecology on bilingual speech. It is based on first-hand data from two previously undocumented varieties of Romani and Pomak in contact with Turkish in Greek Thrace; in both cases Turkish is an important language for the community's identity. This analysis shows how the Romani-Turkish “fused lect” was produced by intensive and extensive bilingualism through colloquial contact with the trade language, Turkish. In addition, it shows how semi-sedentary Pomak speakers had limited, institutional contact with Turkish, resulting in more traditional codeswitching and emblematic lexical borrowings. (Language contact, bilingual speech, fused lect, language ecology, Pomak, Romani, Turkish, Greece)*

In this special issue, we build on Bauman's seminal observation about performance, that ‘the act of expression is put on display, objectified, marked out to a degree from its discursive surrounding and opened up to interpretive scrutiny and evaluation by an audience’ (2000:1). More recently, scholars have moved to examining the performative role of heteroglossia, that is, the use of multiply sourced, semiotic (verbal and nonverbal) forms. In particular, this line of research has shown how attention to heteroglossic performances and their local interpretations can illuminate the subtle politics of dominant and nondominant identities in different ethnographic contexts. This is particularly true of what Coupland (2007) calls ‘high performances’, which, as Bell & Gibson (2011:558) write, are privileged sites for allowing participants to indexically associate expressive forms with social personae. Thus, while all performances are inherently reflexive, heteroglossic performances particularly amplify that reflexivity with respect to their multiple frames, voices, and stances that they presuppose and establish.

A theoretical framework is presented to account for various means of indirect verbal communication used by the Baatombu of northern Benin to accomplish face-threatening acts, and a particular technique involving dog names is discussed. By carefully choosing a proverbial name for a puppy, the owner can then, simply by calling the dog, convey a message meant either for a particular neighbor or for anyone who hears it and feels concerned by its content. This diplomatic way of expressing oneself when a difference arises is doubly indirect: (a) The dog's owner makes use of a pseudo-addressee (the dog), and (b) the message is formulated with a proverb, therefore with words of which the owner is not the author. (Animal names, Africa, communicative acts, ethnography of speaking, indirectness, politeness, speech acts)

From the hypothesis that routine formulae code cultural norms, it follows that social change will reveal itself in the formulaic inventory of a language. We test this prediction by looking at some of the changes to formulaic speech which took place in postrevolutionary China, particularly during the Chinese Cultural Revolution. We first examine some generally used politeness formulae, comparing them with prerevolutionary equivalents. We then examine the Public Criticism Meeting as a revolutionary ritual and show that its structure and formulaic language arose directly out of revolutionary imperatives. We attribute the changes in the formulaic inventory of Chinese directly to the need to code new social facts, although old social norms can also be discerned in the new formulae, thus showing that social changes are built on a previous social order. (Oral formulaic performance, routine formulae, situational constraints, Cultural Revolution)

This article has two purposes. The first is to examine the relationship between topic and gender on the basis of observation of naturally occurring conversations among all-male, all-female, and mixed gender groups. The second is to undertake an analysis of the relative importance or triviality of these conversations as perceived by the conversants themselves. Several unexpected agreements and differences were found. (Sociolinguistics, conversational topic, gender-related language differences, intuition versus data-based investigation in the study of language, speech acts, English, United States)

This article considers the usefulness of the community of practice framework (Eckert & McConnell-Ginet 1992) to an analysis of women's pregnancy stories. The study reveals that the operative communities of practice in the lives of pregnant women are the communities comprised of doctors, health professionals, family members etc., all of whom have specific and well-defined opinions about pregnancy. Although pregnant women do not themselves constitute a community of practice, the framework leads to a variety of insights about women and pregnancy. From analyzing women's stories, it becomes apparent that others routinely construct for women what their pregnancy is to consist of – often trying to make of it a monolithic experience, whether or not this coincides with a woman's own experience. Women's stories provide data that explicitly address the intersection and collision of disparate communities of practice.I would like to thank Janet Holmes for suggesting that I apply the community of practice framework to my corpus of pregnancy stories. Thinking about this has led me to insights that I might not have otherwise had. I would also like to thank my colleague and friend, Alice Greenwood, for the very careful reading that she did of several earlier drafts of this paper. Her comments contributed significantly to the development of the ideas for this article. Of course I alone am responsible for what is presented below.

Despite recent advances (e.g. Cheshire 2007; Pichler 2010; Denis 2015), discourse-pragmatic variables continue to challenge variationist theory and methods. An overarching dilemma concerns multifunctionality, raising difficulties for semantic equivalency and the circumscription of the variable context. In this article we present a case study to illustrate that deconstructing a discourse-pragmatic marker into its composite parts reveals clear criteria for disambiguating its principal function and its contextually derived functions. The discussion centres on the pragmatic marker eh in Canadian English. We illustrate that its multifunctionality is derivable from four parts: principal function, syntactic context, prosodic context, and discourse context. Our deconstruction uses a two-pronged methodology, drawing on storyboard elicitation and sociolinguistic interview data, which mutually reinforce our theoretical arguments. Under this transdisciplinary lens, the exponents of form and function become predictable, constrainable, and systematically derivable for probabilistic modelling within and across speech communities. (Confirmationals, multifunctionality, pragmatic markers, eh, speech acts)*

There is much that any sociolinguist would agree with in Peter Trudgill's essay. It is written in his usual lucid style, and supported by a wealth of detail, reflecting his extensive knowledge, research, and scholarly expertise. However, it is stimulatingly provocative on the issue of why particular variants win out in dialect contact situations. Our response falls into two sections: (i) the identity issue, and (ii) the New Zealand situation.

Christian churches are central to modern social and political organization in the Pacific islands, yet little research has been conducted on their role in intrasocietal diversity in language attitudes and use. We examine church affiliation and its impact on language use, identity, and change among Kwara'ae speakers in the Solomon Islands, where intense competition for converts and the association of particular churches with modernization and development is having a significant impact on language choice and change. We show that members of different sects signal their separate identities not only through linguistic code but also through discourse patterns and nonverbal aspects of communication. The characteristics we identify are illustrated in transcripts from four speakers, and the social outcomes of these characteristics is discussed. (Ethnography of speaking, discourse analysis, nonverbal communication, language change, language attitudes, Melanesia, Solomon Islands)

The paper applies the methods of conversational analysis to investigation of the social organisation of industrial negotiation. The activities of negotiators are viewed as “locally managed,” and the paper shows how constituent entities of the negotiation setting, such as “issues” and “parties,” are interactionally accomplished in and through talk. Two dimensions of negotiation talk are focussed upon: the organisation of topicality and the production of “team” talk. It is shown that the methods by which negotiators manage the tasks of talking topically and talking as a team are context-specific modifications of the methods by which “ordinary conversation” is accomplished. (Conversational analysis, organizational settings, British English)