In this special issue, we inspect material and nonhuman phenomena that contribute to interaction and meaning-making—among them sounds, visual signs, animals, images, digital devices, bodies, and movements—in order to stimulate new thinking surrounding the question of what language is from a posthumanist perspective. The contributors are language-oriented scholars who focus on material and technological environments in language. They interrogate how linguistic and nonlinguistic practices interrelate to produce meaning, concepts of the human, and social relations. The theoretical backgrounds of such posthumanist approaches to the sociomaterial practice of interaction are introduced in this article.

Pets using “talking buttons” to ostensibly tell their owner about their thoughts and needs have become a huge success on social media. With buttons that upon activation play a prerecorded message, these devices are marketed as tools in teaching human language to animals in order to allow them to “speak their minds.” This article investigates these practices of technologically mediated human-dog interactions through the analysis of social media videos and examines the claim that these button-based interactions are illustrative of animals’ language acquisition. This article concludes that “talking buttons” in human-dog communication should rather be understood as semiotic assemblages in which meaning is collaboratively constructed through the dynamic, situated interaction of bodies, linguistic resources, objects, and touch.

This article makes a case for understanding International Sign (IS) as a distributed practice. IS, a translingual practice, arose from interactions among individuals from diverse linguistic backgrounds, integrating signs from multiple national sign languages and leveraging iconic and transparent features of sign language lexicons and grammars. At the heart of IS is the principle of calibration, an adaptive process aimed at aligning signs to foster mutual understanding. This study delves into the use of IS in an adult education classroom in Denmark, where IS includes not only the use of signs but also their interplay with technology and writing. The discussed examples suggest that IS is a fluid process in which people shift between conventional and adaptive signing. Furthermore, the examples showcase an intricate relationship between signing and forms of writing, suggesting that the latter should not be seen as separate from IS.

This article examines how the “arbitrary content of culture” (Bourdieu 1977) comes to be inscribed onto patterns of sociolinguistic variation. Specifically, we consider the role of iconicity in this process. Studies of iconicity and variation to date have tended to focus on the iconic properties of the speech signal itself (e.g., an association between higher-frequency sounds and smallness). We bring these ideas about sound symbolism into dialogue with research on embodied behavioral codes, which link particular forms of bodily comportment and their associated qualia with specific social categories and positions. We suggest that certain claims about sound symbolic meanings may be better interpreted as derived effects of socially meaningful bodily hexis. Our arguments are illustrated through a consideration of two variables, both of which have received widespread attention in the literature on variation in English: the backing and lowering of the short front vowels and the fronting/backing of /s/. We discuss how treating these variables from the perspective of socially inculcated bodies can provide a unified account of their observed sociolinguistic patterning and help to shed light on how variables accrue social meaning more generally.

This article analyzes the semiotic links between embodied, linguistic, and nonlinguistic signs found in a Bikram yoga studio in Oslo, Norway, and on its website, which are informed by other hegemonic sites of yoga circulation on a more global level, which include the Bikram franchise and Lululemon. Drawing on (digital) ethnographic data, I employ the analytical concepts of enregisterment (Agha 2007) and mediatization (Agha 2011), in order to trace these interlocking processes within three institutional sites that disseminate and transmit a (Bikram) yoga register through the analysis of multimodal images both offline and online. The mediated messages of flexible, embodied, and highly commodified practices that attain high cultural and social value are dialectally embedded in physical, material, and technological environments contributing to posthumanist theorization on how we understand language in relation to people, objects, and place with the aim of broadening our understanding of communication to relocate where social semiotics occurs (Pennycook 2018b).

Posthumanist thought brings a set of ethical and political concerns to the (socio)linguistic table to do with human relations to the planet and its other inhabitants. This opens up a space for reconsideration of language and materiality. In some accounts, language is an immaterial medium whose relation to the material world is only symbolic or representational. New materialist accounts of language, by contrast, view it as embodied, embedded and distributed activity (language is assembled and extended by bodies in physical space). This is to suggest that language, both material and symbolic, is deeply entwined with a world both material and symbolic and that any approach to sociolinguistics that seeks to grasp language in the world needs to work with an understanding of the dynamic entanglements between an animated world of matter and a material world of language. This is to focus on the material foundations of communication, the corporeal, physical, or technological conditions of human and nonhuman communicative interaction and on the relationships between material realities and discourse. This is to ask what and where language is and to suggest that without material relations there is no language.