The present study examines two unprompted versions of the same story, related by a mother and daughter in separate sociolinguistic interviews. Following a quantitative intraspeaker comparison of their use of grammatical features associated with Appalachian English within the entirety of their interviews, this study undertakes a close reading of the narratives (along with additional passages from the daughter) to demonstrate the manner in which the two women construct their identities as “mother” and as “other” through conversational narrative and the use of local dialect features. Specifically, this article addresses the use of regional grammatical variables to enact speaker stances toward mothering, focusing on two women's independent recollections of a single incident and how these narratives dialogically construct the (m)other. (Language variation, Appalachian English, stancetaking, motherhood)*

Before accepting claims of the function of linguistic stylization, it is imperative that we are certain of what we are examining. Mikhail Bakhtin's widely cited definition that stylization is an “artistic representation of another's linguistic style” (1986:362) leaves unclear what counts as “artistic,” making identifying stylizations simultaneously intuitively obvious and empirically illusive. Drawing from 270 hours of data from a radio program, the current study uses interactional discourse and acoustic analyses to compare one disc jockey's exaggerations of ethnically salient accents (stylizations) with his mundane use of reported speech. The analyses demonstrate that in both types of talk he uses a similar bundle of interactional and acoustic resources to design his talk as belonging to someone else. The link between reported and stylized speech places stylizations in an analytical category distinct from that of crossing and its issues of language ownership. The pertinent questions are those of speaker responsibility. (Crossing, stylization, reported speech, discourse analysis, acoustic analysis)*

While in many indigenous minority-language situations traditional native speaker communities are in decline, new speakers are emerging in the context of revitalization policies. Such policies, however, can have unforeseen consequences and lead to tensions between newcomers and existing speakers over questions of ownership, legitimacy, and authenticity. This article examines these tensions in the case of Galician in northwestern Spain, where “new speakers” have emerged in the context of revitalization policies since the 1980s. The subsequent spread of the language outside traditional Galician strongholds and into what were predominantly Spanish spaces complicates the traditional ideology about sociolinguistic authenticity and ownership and raises questions about who are the legitimate speakers of Galician, who has authority, and the potential tensions that such questions generate. To illustrate the tensions and paradoxes that new and native speakers face in this postrevitalization context, we draw on three discussion groups consisting of sixteen young Galicians. (New speakers, authority, authenticity, minority languages, Galician)*

This article considers a particular contextualisation of the religious classical and practices associated with it within broader sets of linguistic resources or repertoires. Through a description and analysis of religious classical practices occurring in multilingual urban settings in the UK, the article employs the interpretive frame of performance to account for practice. An introductory overview of religious classical practices is provided, which is followed by a brief discussion of the theoretical considerations surrounding performance and entextualisation. This is followed by the sharing of ethnographic data that aim to demonstrate the performance-oriented and highly entextualised nature of religious classical practice. The article concludes with the suggestion that the latter is an example not only of a set of linguistic resources used predominantly for performative practice but has more in common with scripted theatrical performance than with other conventionally referential communicative practices. (Religious classical, language variety, performance, entextualisation, linguistic resources, linguistic repertoire, Muslim, multilingualism, practice)*