Journal of Linguistic Anthropology最新文献

This research advances racioreligious linguistic ideologies as a concept to examine discursive processes whereby language, race, and spirituality become entangled within cultural lenses. It begins by exploring the racialization of Yoruba-inspired (Nagô in Bahia) spiritualities and linguistic/semiotic practices under colonialism and racial slavery. It continues into the modern context with an extended example situated in a northeastern Brazilian school, where Nagô/Yoruba typifies Blackness. The data highlight how interlocutors in this school, working within affirmative racioreligious linguistic ideologies and the values they assign, engage in education as racioreligious identity work to resist racial, religious, and linguistic prejudices, sustain traditional knowledge, and affirm Afro-Brazilianness.

My paper asks which linguistic features become enregistered to a politician's image, and how this process occurs. I examine glide insertion in the speech of former Romanian Prime Minister Viorica Dăncilă and parodies of her. As parody requires exaggeration of salient features in order to be legible, I use it to investigate what is heard as salient in Dăncilă's speech. Although glide insertion is uncharacteristic of Dăncilă's speech, parodies overrepresent Dăncilă's use of the feature. To explain this, I investigate social meanings of glide insertion through metalinguistic commentary and historical memory, finding that glide insertion links Dăncilă to Romania's Communist era. Though Dăncilă rarely uses glide insertion, the feature emblematizes her political persona. Treating parodic performance as reflecting a wider listening subject, I show the listening subject's ideologies influence the enregisterment of a feature to an individual; the process by which a politician's linguistic image arises is dialogic and heavily involves listeners.

Through a linguistic anthropological lens of interdiscursivity, this article analyzes the semiotic and historical development of the testimonio genre of #Cuéntalo (“tell it [your story]”), a 2018 Twitter movement that began in Spain to protest sexual violence and evolved when the hashtag traveled to Argentina. The recognition of #Cuéntalo tweets as a genre helped to put the narratives on the public record by offering a paradigmatic frame that invited participation and poetic variation, producing a sense of performance of witnessing and memory-making. I argue that this endeavor was ultimately a successful intervention due to the following factors: the infrastructure and participation frameworks of social media, the historical precedent of women's and feminist movements in the region, the genre's allowance for first-person storytelling by other narrators, and the subsequent archival efforts and media recontextualizations. The large quantity of tweets—iterations of a similar story—demonstrated the truth and severity of the issue, as each tweet was simultaneously narrated by the victim, the tweet's author, and society as a whole. In the case of #Cuéntalo testimonios, the individual and the aggregate came together via hashtag activism in a collective witnessing of social injustice that was archived as subaltern social memory.

This paper develops the concept of “indexical deprivation” from the experiences of English learning in relation to cochlear implant use among Taiwanese deaf adults. Based on the framework of language ideological assemblage, this paper traces how institutional discourses and practices at different levels contribute to the indexicalization between cochlear implants and elevated proficiency in English as a global language. By examining the top-down discourses and bottom-up narratives of two Taiwanese deaf women, the study demonstrates how enhanced English proficiency has been linked to cochlear implants and how individuals are deprived of the capacity to recognize alternative links. This paper highlights how global English has promoted the status of cochlear implants in a sociolinguistic context where English is spoken as a foreign language and increasingly gains prominence at multiple societal levels.

Building on scholarship on the politics of listening and the listening subject, this article proposes re-hearing as a listening practice where empowered actors assert that various qualities of personhood are hearable or perceivable in relation to what marginalized persons say, do, or are otherwise associated with. Although there is an expectation that in US courts lay actors can have a hearing and a voice before the law, I identify how practices of re-hearing shaped how parents and their narratives were heard (or left unheard) in a California child welfare court. My ethnographic research examined the listening and entextualization practices of judges, attorneys, and social workers involved in child welfare case management in California. I found that re-hearing practices co-constructed the continued marginalization of lay actors within contexts of state surveillance by attributing suspicion to parents and their silences in ways that exceeded and constructed evidence collected against them. Ultimately, I argue that child welfare courts and professional actors within them collectively comprise a listening institution that normalizes re-hearing low-income and racialized parents through frameworks of deficiency and risk.

This paper examines the relation of affordance and enregisterment in the socialization of users through the popular 4chan phrase “kek.” This word, overwhelmingly used as an equivalent for “lol” (netspeak for “laugh out loud”), has taken up several other meanings within “/pol/,” the politically incorrect subforum on 4chan, an anonymous imageboard forum. Drawing from both enregisterment and affordance theory, I claim that the processes of mobilizing kek in very community-specific ways allow for users within this digital media space to not only enregister what a /pol/ user should “sound like,” but that it creates an environment which socializes a very specific kind of user itself. These branching paths of kek explored in this article situate kek as first, an affective assessment marker within interactive speech; then, as a lamination of the word, and deification of chaos magic and mischief celebrated on 4chan, represented by the frog-headed Egyptian god Kek; and finally, as a sovereign nation, known as “Kekistan.” Through these examples, I argue that a “creature of kek” is a socially constructed, enregistered framework of “knowing,” by which users on /pol/ legitimize themselves to new users, and in broader digital spaces.

Amid its superdiverse population, the call to prayer, the adhan, identifies the UAE as an Arab, Muslim nation state while forming discrete ethno-class publics around its numerous urban mosque calls. I conceptualize the adhan as a soundmark, which functions as a vital sonic place-maker and orients listeners' attendant actions through a series of scaled chronotopes. I posit two intersecting umbrella chronotopes, masjid and jāmi‘, which frame how each adhan is listened to and taken up. For autochthonous Emiratis, the chronotope of masjid opens up a portal of copresence with God and attendant rituals of ethical self-formation. Meanwhile, the chronotope of jāmi‘ positions Emiratis in the iterative constitution of their nation, community, and family. Through these chronotopes, I examine how members of an extended Emirati family use the adhan to reinforce discourses of ethnonational and gendered socialization within their cloistered urban tribal enclave in the capital, Abu Dhabi. However, as the state gradually divests from full economic dependence on oil, infrastructural transformations are leading young Emiratis toward two-income single-family homes in multiethnic suburbs. Accordingly, I show how the marked reduction in the adhan in new developments becomes a synecdoche for sociopolitical changes and Emiratis' ambivalence toward them.