This article engages with contemporary meaning and meaning changes within the porcine semantic field in Denmark. More specifically, I argue that pork is acquiring the meaning of Danishness. Analytically, I focus on the relation between language usage in different settings and on how situational usage relates to nationwide, mediatized discourses. The porcine field lends itself readily to such analyses, as pork has been the center of much political and politicized attention over the past decade, and much of the discursive engagement with pork implies or expresses an ideological and moral stance. Interactional data come from field studies in a school, a fine-dining restaurant, and a fast-food restaurant. Media data are sampled from three relatively recent debates on Danish values.

Combining an ethnographic account of the Finnish national pastime of ice swimming and its remediation through the Wim Hof Method with an analysis of media representations, this article expands linguistic and semiotic anthropological scholarship on the enregisterment of bodily and affective qualia by looking at how practitioners of this therapeutic technology elaborate on their corporeal and semiotic selves and the transformations of those selves after indulging in full-body contact with freezing cold water. Laying particular emphasis on stress as a discursive hub and an intensely circulating qualisign within vernacular and institutionalized health discourses, the article discusses how pedagogical ice swimming exegesis is contributing to the enregisterment of emergent forms of personhood through metasemiotic regimentations of the body that draw from natural and holistic as well as scientific and technical registers.

Linguistic anthropologists have shown that the way a person reports speech or represents discourse—for example, whether they ‘put on an accent’ or merely repeat attributed words—is crucial for understanding what social action that person is undertaking. And yet, our tools for talking about the form of represented discourse are still crude. This paper offers a new tool in the notion of figure composition, defined as the formal semiotic elements that comprise a given voice. Reflecting on figure composition, alongside Agha’s (2005) notion of figure transparency, invites us to shift from asking what kind of represented discourse any given stretch of represented discourse is to asking (1) What elements of represented discourse appear to be coming from the quoted figure(s)? and (2) How are these elements used to produce interactional effects?

The specialty coffee industry emphasizes the importance of personal relationships that span disparate levels of the supply chain and production models that focus on the wellbeing of coffee producers. This emphasis presents specialty coffee as a socially progressive form of consumption that is often represented as superior to mass-produced coffee. Discourses that emphasize relationships between baristas and professionals at other levels of the supply chain serve as a tool in marketing specialty coffee, with baristas serving as an interface between consumers and other levels of the supply chain. The somewhat recent elevation of baristas to professional status is due, in part, to the growth of barista competitions. This article takes barista competitions as a context for analysis, highlighting how baristas incorporate voices from across the supply chain into their competition performances. I argue that in voicing individuals from across the supply chain, baristas draw on the expertise and authority represented by coffee farmers and roasters to support the development of their own authentic professional persona. This article also shows that, by voicing the supply chain, baristas respond to consumer desires for more ethical forms of consumption through these narratives, providing the moral and emotional experience of coffee that consumers crave.

This article examines the semiotics of labor through an analysis of a construction skill training program in Delhi. It focuses on recurring struggles between students and administrators over the nature and consequences of the activities they engaged in at the training center. Drawing on the notion of language ideology, it argues that students and administrators invoked different ideologies of labor in framing the value and meaning of productive activities. Under different ideological framings, productive action had the potential to transform the subject in radically different but equally unstable ways. While students worried that engaging in “labor work” could transform them into abject laborers, administrators tried to shore up the notion that “practical” would make students into successful workers. More generally, the paper suggests that attending to ideologies of labor can nuance accounts of how labor transforms subjects and social worlds.

Before the total cutoff of a household for unpaid electrical bills, and in anticipation of the violence it might precipitate, national power utility inspectors in Dar es Salaam have recourse to a gradient of ‘soft’ disconnections designed to signal good faith and encourage repayment. Drawing on a mixture of semiotics and exchange theory, this article argues that such soft disconnections may be understood as moments when the shared grounds of the household-utility relation—both the physical power network and social commitments it embodies—become figured, modified, and ultimately preserved in the face of urban postcolonial strain. Whereas semiosis is often thought of as a kind of infrastructural bridge that links sign to interpretant (or object to sign), the inspectors’ reflexively phatic signaling of common grounds highlights the thoroughly semiotic nature of infrastructure itself. More generally, the very presumption and preservation of shared grounds is a salutary alternative to the anti-relational violence and extinction that characterizes much of the contemporary world.

The present paper investigates discursive justification as a moderative device in Kalevala-metric incantations. It explores different uses of justification by Finno-Karelian ritual specialists and argues that justification functions differently with positively and negatively evaluated non-human agents. In addition, a typology of discursive units of justification is provided. The results of the analysis reveal that justification functions as a register-based feature within the incantation genre. Types of justification directed to differently evaluated agents work as register-emblematic features. These findings open up new directions in the research of registers in Kalevala-metric incantation genre as constituted of multiple registers of communication.

The Least Eligibility Principle (LEP) has been variously engaged throughout US history to sort service populations into the deserving and undeserving. The no-frills prison policy movement of the 1990s was heavily influenced by LEP morality. Food was one focal point of the discourses and policies that negotiated the floating signifier “least” to place prisoners at the bottom of the presumed hierarchy, encouraging a punitive penal diet. Based on ethnographic data collected from a US prison for women, I explore women’s practices that negotiate their relationship to this diet. Following Abu-Lughod’s (1990) suggestion, I consider these daily acts of resistance to reveal the workings of power. The hollowed-out diet disciplines as it presupposes the moral classification of LEP, indexing the unworthiness of those who must consume it. The impacts of the disciplinary diet are far-reaching, encouraging the accumulation of debt while incarcerated and placing unyielding financial pressure on incarcerated individuals’ kin networks. State and civil society are continuous in the ideological negotiation that supports the punitive penal diet. Women’s practices that challenge the moral implications of this diet claim humanity and dignity in a system that presupposes their unworthiness and positions them as morally bankrupt.

Nineteenth-century Spiritualism was a watershed moment in which many of the keywords of our communication vocabulary—“medium,” “channel,” and “communication” itself—were first given fleshly and ghostly form in the spiritualist séance, which early on was likened to a “spiritual telegraph.” Throughout this period, newfangled ghosts and communication infrastructures (including the telegraph, but also the equally novel postal service) developed in tandem. This article explores three such boundary genres of communication between the living and the dead: how the séance converted the “spectral aphasia” of haunted houses into the domestic séance; how ghosts of loved ones dying far away across the “phantasmal empire” turned the ghost from an actor to a message, working in tandem with telegrams and letters in the “psychical ghost story”; and lastly, how the American spiritualist press created “spirit post offices” to publish communications from the dead alongside ordinary postal “correspondence” from the living.

This article analyzes moral registers about and within one of the world’s largest food corporations. Based on fieldwork at a French multinational corporation, I trace how speech registers surrounding food circulate across institutional arenas, reconfiguring material connections between the company and consumers. I examine the emergence of a “Big Food” register, critical of the food industry, and analyze the discourses it has triggered within one corporation, comparing talk of ethics and economics among employees in Paris and Johannesburg. Corporate efforts to produce value through food result from struggles between value projects of diverse employees who are positioned differently relative to corporate hierarchies and global inequalities. I argue that moral language in and around the food industry can elucidate current transformations in global capitalism, revealing multinationals’ struggles to credibly voice registers aligned with consumers’ values in their search for competitive advantage.

This article explores the relation between linguistic and nonlinguistic signs in enregisterment processes (Agha 2007) through the analysis of multimodal images of racial otherness in YouTube videos. It aims to show the role of images in indexing social meaning and performing hegemonic Whiteness among metropolitan Cameroonian-French elites living in Paris, through the use of a specific semiotic register indexing an “Afropolitan” persona – an elite, socially mobile and transnational type of Blackness. By focusing on the poiesis of “image-texts” (Nakassis 2019), this article will contribute to understanding the “total semiotic fact” of racial and social differentiation. It will also demonstrate that these images constitute a counter-discourse and are political acts that negotiate agency and contest power relations.

Students at a yoga school in southern India learn physically demanding sequences of āsana (posture, pose) that they conceptualize as tools with which to cultivate inner qualities. In a wide range of contexts, teachers and master practitioners insist that these techniques of the body must be executed in particular ways and accompanied by specific mental states if they are to have their intended ethical effects. Yoga is thus understood to combine outwardly observable technique with an unobservable yet essential, inner component. One consequence of this to which students and teachers are pervasively oriented is that the techniques become vulnerable to a kind of deethicalization by which they are “bleached” of their spiritual content and reduced to mere physical exercise. The paper begins by comparing concerns about deethicalization among yoga practitioners with similar ideas about folklorization among participants in a women’s mosque movement described by Mahmood (2012). I then turn to consider three semiotic processes relevant to the specific case: circumscription, performed demonstration and photographically enhanced entextualization.

This article explores the discourses produced, circulated, and enregistered by administrators, teachers, and parents around and about “good food” at an elite elementary school in New York City. The larger research goal was to understand how privileged school children are socialized into elite foodways (how to identify, procure, and consume food) and elite forms of food talk (the codes and registers used around and about food) that contribute to the social field within which they develop the cultural capital needed to succeed as privileged worker-consumers in the neoliberal, late-capitalist world their parents are building. Here the analytic focus is on the intertextuality and indexical stance-taking of adults at the school and how these contribute to the sedimentation of elite signs and values and their imbrication into a moral economy of food and language in this privileged setting. The negotiation of contradictory messaging holds some hope for the roles these children may play as late capitalism unravels.