This article considers the ways in which the Welsh and English languages are currently used in Bangor, a cathedral and university city in North Wales. The two languages carry different kinds of authority in different contexts and are acquired in different ways by children from different backgrounds. Some religious institutions have a clear commitment to one language, but others practice various forms of bilingualism. The relationship between the two languages in education and the other public services is partially determined by consciously formulated language policies but is less consistent than some official statements might suggest. The patterns of usage in commercial and domestic life are even more various and frequently involve complex forms of code-switching. (Welsh, English, Wales, bilingualism)

Mijikenda social relationships are of two types, “respectful” and “joking.” In this northeastern Bantu language of Kenya, respect based on kinship requires an overt linguistic marker: adjacent generations (parents and children) “respect” one another and address each other using plural forms. Kin of the same generation (siblings, cousins) and of alternate generations (grandparents, grandchildren) “joke” with one another and address each other in the singular. Accordingly, address form in Mijikenda signals and reaffirms generational identity and relative position in a well-defined social structure. It is also normatively associated with “correct” behavior. As pronouns of respect occur in such small-scale, nonstratified Bantu societies (and throughout the world), it is suggested that Brown and Gilman's (1960) particular hypothesis for the origin and spread of T/V respect systems needs to be replaced by a more socially persuasive and general explanation for a widespread phenomenon. (Sociolinguistics, pronouns of address, T/V systems, kinship, Kenya languages, Bantu)

Marbles games (“pitch”), perhaps the most widely played of all traditional boys' games in Trinidad and Tobago, have declined precipitously in the last two decades. This article documents close to 200 marbles terms found in Trinidad and Tobago English Creole. Although most are British in origin, there are East Indian, French Creole, and possible African influences on this lexicon. An analysis of the discourse of marbles talk in its sociocultural context was prompted by its high affect for men who had played pitch as boys. Using frameworks from the sociology of games and from studies in language and gender, marbles talk is shown to demonstrate features of ”masculine“ gender-linked use of language and games, including highly elaborated rules and strategies, and competitive and confrontational use of language. (Caribbean, change, Creole, discourse, games, gender, marbles, obsolescence)

Studies on language shift often refer to the demise of the ousted variety by detailing various stages of language decay and extinction. Problematic for these accounts are well-documented cases of intervening social phenomena, such as language revival movements, which can alter in some way the stages of decline. French Louisiana's situation illustrates language shift interacting with a strong revival movement. In the wake of the revival and in spite of continued shift, another trend is apparent – the writing of Louisiana French. Whereas shift clearly represents a stage of language decline, the creation of a written code functions as a key ingredient for language maintenance. A sociolinguistic analysis of these forces reveals the complexity and the conflict involved in the choice of the written word. (Sociolinguistics, Louisiana French, Cajun, Louisiana French Creole, variation in writing, ethnography, literacy, language maintenance)