‘We won't get ahead speaking like that!’ Expressing and managing language criticism in Hawai'i

Marlow, Mikaela L.; Giles, Howard

doi:10.1080/01434630903582714

Cited by 25 publications

(15 citation statements)

References 32 publications

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“…Historically perceived as a marker of local (non-white) and working-class identity, it has been seen as a barrier to socio-economic mobility and with a general sense of stigmatization when used in educational and professional contexts (Sato 1989). Despite this public awareness of HC's stigmatization, however, there are many accounts of speakers using it in a wide range of contexts and expressing pride in using it as a marker of local identity (Higgins & Furukawa 2012;Marlow & Giles 2010).…”

Section: Hawai'i Creole and Local/non-local Identity Categories In Hamentioning

confidence: 96%

“Mista, Are You in a Good Mood?”: Stylization to Negotiate Interaction in an Urban Hawai’i Classroom

Lamb

2015

Multilingua

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The transgressive use of language by out-group speakers, or crossing is used in a variety of ways to achieve both affiliative and disaffiliative ends among youths. However, crossing can also be used as an affiliative resource in asymmetrical power relations between teachers and students. Reporting on the findings of a 1.5 year ethnography of an English/language arts classroom at a multilingual and multiethnic public middle school in Hawai'i, this paper explores one teacher's use of stylization practices which take the form of crossing. The teacher stylizes students' voices through ventriloquizing, which is an affiliative resource when strategically embedded in ritual oppositional frames of interaction. However, when embedded in other interactional frames, this transgressive use of language results in acts of insult or mocking. I analyze audio recordings of naturally occurring interaction to explore how Hawai'i Creole (or Pidgin) is used transgressively in reported speech by the teacher, an "out-group" individual, for negotiating interactions in his English language arts classroom. Instances of transgressive language emerge as artfully performed strategies that provide a rich site for the construction of affiliative identities. The use of crossing allows the teacher to take liminal stances between offense and respect to strategically manage student participation in this diverse classroom. These findings point to the important role that crossing plays in acts of identity through reported speech where the performance of crossing within positively valued, jocular oppositional classroom rituals demonstrates the capacity for crossing as a contributing factor to the emergence of a shared sense of community in the classroom.

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Section: Hawai'i Creole and Local/non-local Identity Categories In Hamentioning

confidence: 96%

“Mista, Are You in a Good Mood?”: Stylization to Negotiate Interaction in an Urban Hawai’i Classroom

Lamb

2015

Multilingua

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“…In multilingual societies described as diglossic, 'vernacular', non-official language varieties are relegated to informal, private, and usually low prestige contexts while official languages, often the legacies of colonial rule, are reserved for formal and public contexts which by their very nature index high prestige. Language in Hawai'i is said to demonstrate this type of diglossia, where English is a co-official state language along with Hawaiian, and where Pidgin (also known as Hawai'i Creole) is more or less only deemed appropriate for low prestige contexts (Marlow & Giles 2010;Reinecke 1969;Romaine 1999;Sato 1991). The English specific to Hawai'i is generally not stigmatized even though Local 1 people recognize that there are differences between mainland US and Hawai'i varieties of the language.…”

Section: Christina Higginsmentioning

confidence: 99%

Unequal Englishes

2015

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“…Since language is a fundamental tool forming our individual, social, and cultural identity, as well as our group membership (Marlow & Giles, 2010), language can also function as a resource and a product to enhance community membership and solidarity within the group (Philipsen, 2002). Through language we negotiate and frame our experiences within the larger society, as it is not enough to know the rules of a language but also what is socially and culturally acceptable in the communities to which we belong.…”

Section: Theoretical Rationalementioning

confidence: 99%

Holiday Greeting Rituals as Expressions of Ambivalence and Indifference Toward Social Change

Bruscella

2014

Western Journal of Communication

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Social change often is positioned as the gradual acceptance of one set of dominant ideas over another. Ambivalence and indifference, however, also play an important role in the development of social change. Participants in this study discussed their use of common holiday greeting rituals and their reasons for using one greeting over another. Through constant comparative analysis, it was revealed that practicing American Christians undesirably challenge social change, desirably support it, see it as inevitable and therefore regard it with ambivalence, or see social change as irrelevant and meet it with indifference. Importantly, the way individuals experience social change has direct and observable implications on patterns of talk, thus affecting the nature of social change over time.A common misconception held by the American public is that the US is moving down a path of complete secularization because Christianity, representing the once prevailing set of ideals, is in the decline. While a decrease in religious attendance might be occurring in Western Europe, other global trends suggest that religion still ''enters prominently into the public sphere,'' especially in the US

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‘We won't get ahead speaking like that!’ Expressing and managing language criticism in Hawai'i

Cited by 25 publications

References 32 publications

“Mista, Are You in a Good Mood?”: Stylization to Negotiate Interaction in an Urban Hawai’i Classroom

“Mista, Are You in a Good Mood?”: Stylization to Negotiate Interaction in an Urban Hawai’i Classroom

Unequal Englishes

Holiday Greeting Rituals as Expressions of Ambivalence and Indifference Toward Social Change

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