Comparative analysis demonstrates salient stylistic, contextual and content features of two genres of dispute discourse in a Fiji Indian village. Specific strategies of persuasion are examined, as well as explanations for their effectiveness in influencing the course of community conflicts.

The phrase inshallah ‘God willing’ is well known, even to non-Arabic speakers, as a mitigator of any statement regarding the future, or hopes for the future. Here we use the methods of conversation analysis (CA) to examine a less salient but nonetheless pervasive and compelling interactional usage: in topic-transition sequences. We use a corpus of Levantine (predominantly Syrian) Arabic talk-in-interaction to pay detailed attention to the sequential contexts of inshallah and its cognates across a number of exemplars. It emerges that these invocations are used to secure possible sequence and topic closure, and that they may engender reciprocal invocations. Topical talk following invocations or their responses is subsequently shown to be suspended by both parties; this provides for a move to a new topic by either party. (Arabic, religious expressions, conversation, conversation analysis, topic)*

In many societies the relative social status of different social and cultural groups results in hegemonic relationships or an ‘order’ which manifests itself as sets of taken-for-granted societal norms or ideologies which influence behavior, including linguistic behavior. I label this concept the culture order, and propose it as a potential sociolinguistic universal. Drawing on the research of the Language in the Workplace Project (LWP) team, I provide evidence of some of the complex components of the New Zealand culture order. Using a social realist theoretical framework, and an interactional sociolinguistics approach, I identify a number of areas of contrast in the discourses instantiating the Māori and Pākehā culture orders (e.g. meeting norms, ways of criticising others), as well as discourse norms apparently shared by both groups (e.g. the Modesty Maxim; see Leech 2014). The complexities of these similarities and differences are discussed as well as their implications for hegemonic relationships. (Culture order, workplace discourse, sociolinguistic universals, egalitarianism, meeting norms)*

The bibliography following the body of this paper contains a total of 1,092 entries on the subject of diglossia. Entries dealing with diglossia in the classical sense of Ferguson (1959) and in the sense of functional compartmentalization of distinct languages are represented approximately equally. Scholarly publication in the area of diglossia continues unabated as indicated by the fact that approximately one-half of the entries in the bibliography were published between 1983 and 1992. However, there remains a need for a comprehensive integration, comparative analysis, and socioevolutionary interpretation of diglossia research. (Bilingualism, diglossia, functional variation, literary languages, registers, standard languages, standardization)

This article presents ethnographic data emerging from research with a group of LGBT young people, detailing the construction of a shared identity. Using discourse analysis, it shows how the group members position people of South Asian descent as a homogenous out-group, one framed as ‘other’ to their own in-group identity of ‘non-Asian’ due to the assumption that Asian people are homophobic. It is argued that this very local form of identity construction is facilitated by broader discourses of Islamophobia, as well as homonormative ideologies positioning gay people as white. The article therefore provides evidence to support Bucholtz & Hall's (2005) claim that identity positioning relates not only to the interactional moment and the norms of a given ethnographic context, but that it also encompasses macro-level discourses and ideologies. It also, however, reveals the pervasiveness of Islamophobic discourses in Britain today, and the marginalisation of LGBT people of colour. (LGBT identity, racist discourse, homonormativity, Islamophobia)*

Contrary to Labov's principle of style shifting, studies in language obsolescence portray speakers of dying languages as ‘monostylistic’, a characterization questioned here. Variationist methodology is adopted in a context of gradual language death. By combining quantitative and interactional analyses of data from older, younger, and new speakers of Francoprovençal in France and Switzerland, the article considers (a) to what extent variability in language obsolescence differs from that found in ‘healthy’ languages, and (b) how innovations might spread through communities speaking threatened languages characterized as ‘monostylistic’ and lacking overt normative infrastructure. It is argued that style variation (not monostylism) emerges from linguistic decay: among more fluent speakers, a categorical rule of /l/-palatalization before obstruents becomes underspecified, rendering palatalization available for strategic use. Among new speakers, novel palatal variants form part of an emergent sociolinguistic norm. The study offers fresh insights on the origins of sociolinguistic variation with implications for variationist theory. (Language obsolescence, language death, language variation and change, style variation, new speakers)*

As a case study in the formation of a new written language in a speech community moving from diglossia toward a “standard-with-dialects”, this article analyzes the development of M[odern] W[ritten] C[hinese] during the past 80 years. After a brief account of the historical background, the article discusses the sources and avenues of influence on the development of MWC, then examines the emergent grammatical and lexical norms, and investigates the variations displayed by the four main Chinese communities: mainland China, Taiwan, Hong Kong, and Singapore. The role of language planning is also explored. The similarities and differences between China and Western Europe, in their progress from diglossic to non-diglossic communities, are discussed. (Diglossia, Chinese linguistics, written language, language planning)

In order to find out if more women than men use rising intonation when they answer questions to which only they have the answer, 154 men and 16 women were approached by either a male or a female interviewer and asked either where they were born or what their favorite color was. Both sexes used straight rising intonation rarely and equally. Women used a rise–fall–rise pattern more than men only when they were approached by a female interviewer. The ‘meaning’ to the speakers themselves of the three contours used is difficult to ascertain since lexical frames provided by some speakers often contradicted the meanings previously attributed to the contours by other writers.

Listeners' associations with the contours were tested with a matched guise tape of three male and three female voices each using each of three contours produced during the interviews (straight fall, straight rise, and rise–fall–rise). Listeners associated simpler rises with more stereotypically feminine attributes; they associated the female voices with feminine attributes regardless of the contour used; and they associated both male and female voices with more stereotypically feminine attributes when the speakers used the straight rise contour. In light of the lack of production evidence in this study to account for the source of these 30 listeners' associations of terminal rises with feminine attributes, some other possibilities are proposed to account for the associational ties. (Sex differences in speech, language attitudes.)

This work concerns structural outcomes of contact between Mexican Sign Language (LSM) and American Sign Language (ASL). A brief description of the social environment that leads to contact between LSM and ASL along the U.S.–Mexico border is provided, and two claims are advanced: (i) Contact between sign languages can exhibit characteristics of contact between spoken languages (e.g., interference), but there are also unique features of signed-language contact due to the ability to produce elements from a signed and spoken language simultaneously; and (ii) examples of interference from one sign language in the production of the other are sometimes systematic and predictable based on the signer's linguistic background, but cases of lack of interference also provide evidence that some signers are able to employ subtle articulatory differences, either consciously or not, when producing signs from the sign language that was learned after they acquired their first sign language.This work was supported by a National Institutes of Health/National Institute on Deafness and other Communication Disorders grant (F31 DC00352) to the author. I would also like to thank two anonymous reviewers and Barbara Johnstone for their comments on an earlier draft of this article, and Claire Ramsey and Sergio Peña provided input about the Mexican Deaf situation as well. Any errors are, of course, my own.

The language of Chinese secret societies (“triads”) in Hong Kong can be studied by relating triad language to anti-languages, to taboo language, and to the status of the vernacular in sociolinguistic theory. Also examined here are the laws in Hong Kong concerning triad language, and the attitudes of government agencies charged with policing the media. One striking feature of the Hong Kong situation is that the use of triad jargon can in some circumstances constitute a serious criminal offense. However, triad language also appears to be a source of innovation, through the popular media, into mainstream Hong Kong Cantonese. Research on triad language is relevant to the relationship between colonialism and language control. (Cantonese, Hong Kong, colonialism, triad secret societies, censorship, vernacular, taboo language, criminal slang)

This article draws on data from an ethnographic project to explore the ways in which migrant micro-entrepreneurs exploit mobile messaging apps to co-construct mobile chronotopes: dynamic configurations of time and space negotiated by geographically separated participants, who draw on different contexts and frames of understanding. Analysis of mobile messages by two couples—Chinese butchers in Birmingham and Polish shop-owners in London—informed by interview and interactional data collected at work and home, suggests they discursively negotiate and exploit multiple chronotopic layers, creating complex intersections between virtual and physical spaces in everyday interactions. We focus on the role that multilingual and multimodal semiotic resources play in co-constructing mobile chronotopes. In particular, we explore critical junctures at which communicative expectations are challenged, rendering mobile chronotope negotiation visible. Our concept of the mobile chronotope has implications for both the theorisation of mobile phone communication and understanding how chronotopes function in contemporary transnational migrant discourse. (Chronotope, migrant entrepreneur, mobile messaging, transnational migration)*

The region of Murcia has historically been a transition area of southeastern Spain where many different cultures and civilizations have met, and the Spanish spoken in Murcia is a transitional variety sharing features with Valencian Catalan, Castilian, Aragonese, and Andalusian Spanish. Murcia is traditionally characterized as an eminently nonstandard-speaking region. The aim of this study is to analyze the possible relationship between the geolinguistic patterns of diffusion of standard Castilian Spanish over the Murcian territory and the increasing use of standard forms in this traditionally nonstandard area. For this purpose, the adoption of Castilian Spanish features by Murcian speakers is correlated with interaction and exposure to innovations. The real presence or absence of some degree of standardization as well as its intraregional variation indicates whether the detected geographical patterns of linguistic uniformity apply to Murcia.

The present study's aim is to pinpoint the characteristics of verbal socialization in family interaction in five different sociocultural contexts. Families with early adolescent children (M = 11.5 years) were compared with regard to regulatory comments issued during family mealtimes. Three monocultural groups consisted of 20 Estonian, 20 Swedish, and 20 Finnish families living in their countries of origin; two bicultural and bilingual groups consisted of 20 Estonian and 20 Finnish families residing in Sweden. Regulatory comments were defined as utterances aimed at influencing the conversational partner to behave according to social and conversational rules. Contrary to expectations, cultural differences were not found in discussions dealing with table manners and conversational rules, but the number of comments on perceived violations of moral rules was much greater in the Swedish material. Swedish early adolescents commented significantly more than their Estonian and Finnish counterparts, indicating more asymmetrical communication in Estonian and Finnish families.

A great deal of interest has developed in the last few years in studying children's linguistic routines in interaction as a means toward understanding child cognitive development (see for example Mitchell-Kernan & Ervin-Tripp 1977). In this study we hope to extend the parameters of this line of research to include cross- cultural investigation. We also hope to shift the focus of investigation away from concentration on children's routinized usage of linguistic form to concentration on children's strategies in their total communicative behavior, both linguistic and non-linguistic.

This article analyzes the connections between the oral genres displayed by Gitano (Spanish Gypsy) children and adults during religious instruction classes at an Evangelist church and the writings produced by Gitano children in an after-school computer program in the same community. Results are discussed in relation to two strands of received assumptions regarding Gypsy culture and recent theoretical insights in the study of literacy and discourse. On one hand, previous portraits of Gitano culture as exclusively oral need to be revised, in line with a more social and situated perspective on literacy. On the other, the results are a basis for critical examination of dominant explanations regarding the educational failure of Gitano children, an argument that highlights the importance of engaging intratextual linguistic analysis with discussions of the social and institutional orders.We first thank the research participants for their warm welcome to the different sites that are part of this study. We also thank two anonymous reviewers for their comments. This study began when David Poveda worked in the School of Education and Humanities of the University of Castilla-La Mancha, where Ana Cano and Manuel Palomares-Valera completed their training. The research project was funded by the University of Castilla-La Mancha through an internal research grant (Principal Investigator: Beatriz Martín).

The decree of 4 July, 1974, by President Kenyatta, proclaiming Swahili as the national language of Kenya is discussed with reference to questions of feasibility and expediency. The alternatives to the President's decree are considered, and reasons for the decision are suggested.

Comparison of the status of Swahili in the capital cities of Kenya (Nairobi) and Tanzania (Dar es Salaam) is made to illustrate the special difficulties confronting the Kenya government in making the President's decree effective. The parliamentary response is crucial, but the dominance of English in Nairobi, the capital city, where Swahili has not always been much valued, indicates a wider gap between intention and the possibility of fulfilment than in Dar es Salaam.

The need for proficiency in Swahili is viewed in the Kenya situation, and this is related to what is linguistically appropriate. The nationalization of Swahili results in secularization of a language that found its normal expression in the setting of Islam. What is linguistically appropriate in Swahili on the national level is often inappropriate to members of the Swahili coastal community. Kenyans are likely to opt for their own modifications of Standard Swahili, basing this on the Mombasa dialect, but up-country Swahili is the foundation upon which greater proficiency can be achieved. (Language planning, language policy, regional and social stratification of varieties, Swahili; Kenya, Tanzania.)

Language is involved in processes of group identification in that it provides a focus for explicit discourses of identity and constitutes a field of less overt practices for creating groupness. Drawing on examples from Mauritian television broadcasting, this study traces the ethnicization of Mauritian Bhojpuri as a “Hindu language” through the hierarchization and subsuming of linguistic practices under larger language labels with ethno-national significance. Purist forms of Mauritian Bhojpuri that are locally perceived as “intermediate” registers between Hindi and Bhojpuri are used to represent Hindi as a language spoken in Mauritius, and at the same time to link Mauritian Bhojpuri ideologically to Hindu identity. This blurring of language boundaries serves a Hindu nationalist agenda in a diasporic location by establishing new links between linguistic forms and ethno-national values.Fieldwork in Mauritius was carried out in 1996 and 1997–1998 and was supported by the Wenner-Gren Foundation and the University of Chicago Council for Advanced Studies in Peace and International Cooperation (CASPIC). I would like to extend my sincere thanks to these institutions. Research in Mauritius was also facilitated by the University of Mauritius, where I would especially like to thank Vinesh Hookoomsing. Earlier versions of this article were presented at the Second University of Chicago/University of Michigan (“Michicagoan”) Graduate Student Conference in Linguistic Anthropology and at the Working Group for Urban Sociolinguistics at New York University. My thanks go to the organizers and participants of these events, from whose comments I greatly benefited. I am also indebted to Lou Brown, Sara Friedman, Susan Gal, Vinesh Hookoomsing, Judith Irvine, Michael Silverstein, and two anonymous reviewers for Language in Society for their careful readings and helpful suggestions at different stages in the writing of this article. Of course, any mistakes are my own. Most of all, I am indebted to the many Mauritians without whose help and friendship my research would have been impossible.

The linguistic foundation of Bernstein's code theory is tested in a bidimensional sociolinguistic investigation. Not only class, but also situation is controlled. In the Flemish town of Maaseik each of eight informants (four middle class and four working class) have been interviewed in two different situations, one formal and one informal. In the formal situation standard Netherlandic was spoken and in the informal the local dialect. Five measures of syntactic complexity constituted the linguistic variable. The results in the formal situation corroborate those of Bernstein: the middle-class subjects exhibit a greater degree of syntactic complexity than the working-class subjects. In the informal situation all subjects exhibit about the same degree of syntactic complexity, and for the middle-class subjects this degree is less than that in the formal situation (as might be expected). The striking result is that the working-class informants exhibit significantly higher complexity in the informal situation. In the discussion these findings are compared to those of previous studies, Bernsteinian and other. In an appendix sample data for formal and informal styles from one middle- and one working-class subject are presented. (‘elaborated’ and ‘restricted’ codes, social vs. cognitive meaning, syntactic variation; Flemish cf. Maaseik, Belgium).

In Bali, speech play is a cultural focus. Several of the many forms of Balinese speech play are investigated – puns, comebacks and verbal dueling, and pig-latin type play languages. These are examined in the context of everyday, informal speech and conversation, verbal routines and events such as storytelling and bargaining, and the artistic and ritual performances for which Bali is famous, such as shadow puppet plays and dance dramas. Attention is paid to the role of multilingualism in Balinese speech play, especially the intersection of the various languages and language levels in constant use in Bali. The significance of speech play in Balinese culture and society is explored. (Ethnography of speaking, speech play, humor, Bali, Indonesia)