This month we published Liberating Language Education edited by Vally Lytra, Cristina Ros i Solé, Jim Anderson and Vicky Macleroy. In this post the editors reveal what readers can expect from the book.
Liberating Language Education emerged from our desire to unite our passion about language, education, and lived multilingualism with our visions of what language education can mean, feel, and look like in times of unprecedented change and uncertainty. This passion is reflected in our personas of ‘the weaver’, ‘the fool’, ‘the traveller’ and ‘the activist’ in the introduction of the book: they illustrate the complexity and richness of language experience and language learning across the lifespan and highlight the entanglements of the personal and biographical with the historical and socio-cultural dimensions of language and language pedagogy.
This kaleidoscopic perspective is amplified by the plurality and heterogeneity of voices and orientations manifested in the chapter contributions. The book calls into question a single and unified approach to language, culture, and identity, dismantling monolingual and prescriptivist discourses of pedagogy that have long dominated language education. Instead, it proposes new ways of understanding language and language education that move beyond rationalist and instrumental perspectives and emphasise locally situated meaning-making practices, messiness, and unpredictability.
These new ways liberate our understanding of language to encompass the full range of semiotic repertoires, aesthetic resources, and multimodal practices. They reimagine language education from a translingual and transcultural orientation, showcasing multiple, alternative visions of how language education might be enacted. The translingual, transcultural and transformative approach to pedagogy that underpins the book rests on the following principles:
an integrated and inclusive view of language and language learning
challenging binaries and fixed positions between formal/informal learning, school/home literacies, schools/other sites of learning
attention to language hierarchies and linguistic and social inequalities
a synergetic relationship between language and culture
the transformative process of language learning as reconfiguring our existing communicative resources and nurturing new ways of being, seeing, feeling and expressing in the world
foregrounding embodied, material and aesthetic perspectives to pedagogy
emphasis on learner and teacher agency and making their voices heard
supporting multiple ways of knowing and a decolonising stance to knowledge building
creating trusting, respectful and collaborative relations in research and shared ownership of knowledge
This critical and creative translingual and transcultural orientation repositions teachers, learners and researchers as active language policy creators in the remaking of language education today.
Vally Lytra, Cristina Ros i Solé, Jim Anderson and Vicky Macleroy
For more information about this book please see our website.
Language Maintenance, Revival and Shift in the Sociology of Religion is dedicated to the memory of two great minds, Tope Omoniyi and Joshua Fishman, who revealed to sociolinguists and sociologists the interconnectedness of language and religion. Inspired by their insights, we are proud to present this volume, which includes the work of scholars from different parts of the world, working on a range of languages and faiths.
One of the striking features of this volume is the authors’ use of multidisciplinary approaches and perspectives regarding the relationships between language, religion and society, which significantly enhances our understanding of the phenomena. The landscape of this collection covers a vast terrain of geographically and historically diverse societies across the globe with astonishing variation in their sociopolitical and religious conditions and their influence on the maintenance, revival and shift of languages.
Presenting rich, empirically validated data evaluated within sound theoretical frameworks, this volume will be a valuable resource for scholars who would like to discover local (culture and region-specific) as well as global (universal) determinants of the phenomena of maintenance, revival and shift of languages and religions in past and current social settings.
Readers can travel to diverse locations including Algeria, England, India, Israel, Malaysia, Nigeria, Singapore, Uganda and the United States to discover how religious traditions and practices impact the trajectory of languages such as Arabic, Hebrew, Malay, Mandarin, Pali, Portuguese, Punjabi, Sanskrit and Yoruba. They can explore the intersectionalities of language, religion, identity, policy, and history in societal and educational contexts through the research and interpretations of international scholars through this unique volume.
For more information about this book please see our website.
How often have you encountered a colleague, for instance at an international sociolinguistics conference, who started talking to you about Bakhtin? And how often did you subsequently engage in a somewhat vague and not very satisfying discussion about some of Bakhtin’s central concepts like heteroglossia or chronotopicity?
Over the last few years, chronotopicity has received renewed attention, not only in the field of literary studies where Bakhtin coined it, but also in other scientific fields. The inseparability of time and space also applies to, for example, social interaction and recently several scholars have shed new light on the possible contributions of the concept of chronotopicity to theorizing in sociolinguistics. This almost automatically led to questions on whether and how the concept could be used in empirical, mainly ethnographically-oriented sociolinguistic research.
In our edited volume Chronotopic Identity Work, we attempt to bring together a variety of empirical studies that put some flesh on the bones of the rather abstract chronotopic theorizing as presented thus far in the field of sociolinguistics. By doing so, we aim to show how Bakhtin’s concept of chronotopicity can be used for unraveling the intricate relationships between language, culture and identity in an era of globalization, digitalization and superdiversity.
Our cooperation with colleagues who agreed to face the challenge of using chronotopicity as a central concept in their research has taken us to:
young adults in Mongolia interacting on Facebook through mixed and inverted language practices;
fame-seeking identity plays by so-called baifumei (white, rich, beautiful, young women), within the Chinese ‘attention economy’;
changes in picturing bureaucratic personhood through descriptions with deictics in local newspapers in Indonesia;
touristic entertainment in a former traditional rural neighborhood in China;
the commodification of cultural heritage and identity work in an ethnic minority community in Enshi, China;
navigations of teachers and students between different language regimes in a multicultural school in Denmark;
normative behavior and attitudes regarding different language resources in and around school situations in the Netherlands;
the construction and meaning of Polish identity in an immigrant community in a superdiverse neighborhood in Belgium.
We think this collection of sociolinguistic analyses through the lens of chronotopicity clearly illustrates how the concept can be used in empirical research and how it contributes to the understanding of identity work in relation to the context of time and space.
Sjaak Kroon and Jos Swanenberg
Department of Culture Studies & Babylon, Center for the Study of Superdiversity, Tilburg University (The Netherlands)
Many years ago, I took the bus every morning to my office at the university in my home town Uppsala. One sunny spring morning I noticed unusual graffiti on the ground in front of my feet at the bus stop. It was a mysterious statement in Swedish: “Jag gav den orden” – “I gave words to it”. I was mesmerized. After that day, I found myself studying this graffiti on the concrete every morning for a long time, enormously fascinated. My thoughts always seemed to roam wildly when I stood there at the bus stop waiting for my bus. What did the scribbler mean? What was he/she thinking? What were the words? A linguistic act was suggested; and it was something that made me reflect on the power of words and language, the strength of this short sentence in front of my feet in this public space. A little graffiti that we can interpret in many ways. Words we give to each other, words we get and take from each other, and words we use are significant. They transform people into thinking and communicating beings.
Language deserves attention and especially today on International Mother Language Day.
Many writers have tried to describe mother tongue with beautiful words and emotional expressions. Therefore, there is no point for me to try to describe mother tongue more exquisitely. Instead, I will simply allow myself to state that for me, the mother tongue is intimate – one of the most beautiful gifts an individual can have, and also the most important tool for communication and the way to the soul. Our mother tongues and languages are our treasures that no one can take away from us, as long as we care about and use them. But, is the mother tongue really the most important tool for communication and the most important key to the soul for everyone and in every circumstance?
I think that there is no one truth about languages and there is no single way to define mother tongue, although in my own case it is quite simple to argue that I have Hungarian as my mother tongue. Hungarian was the only language that my family used during my childhood and it was the only language that everybody used in my surroundings. It was also the majority language in Hungary, even though some other languages were visible in various contexts in Hungarian society.
Today, however, I can and want to add that happily enough I have two other named languages with me in my everyday life as well as in my heart. These two languages, my first second language Finnish and my second second language Swedish, which I learned later on in my life, are as equally close to my mind and heart as my Hungarian. I love them each just as much and they are equally important for me for to be able to express all my thoughts and all my feelings. In some situations it can be easier to choose and use one of my languages. Sometimes I benefit more from using one, while in other situations I benefit more from another one. And this is the joy with multilingualism! Also, these three languages – Hungarian, Finnish and Swedish – are my children’s first languages, which they have been socialized in since birth. I hope with all my heart that they feel that all three languages are their own mother tongue.
Most of the people around the world use more than one named language in their everyday life and many of them have more than one mother tongue, making them all the richer. In my research, I have met, among others, many second generation Hungarians in Finland and Sweden, people who were born and grew up in another country and in another linguistic environment than their parents did. I also have friends with Sámi origin, who speak or have connections with South, North or another Sámi language. All these people have varied attitudes towards languages, defining mother tongue not only as a language they know best in all kinds of situations and not either as the language of their childhood. Instead, many of them argue that Sámi is their mother tongue, regardless if only their parents or grandparents used it and they themselves do not have skills in the language at all. They do so because of strong emotional ties to the language and the associated culture. Their relationships to their parents, relatives and roots play an important role.
Roots, however, are not always the most crucial aspect when you define mother tongue, as every individual who has some kind of connection to one or more languages has the right to determine what to call that language or these languages. For example, some years ago I carried out a study where I interviewed elderly Hungarians who had moved to Finland or Sweden as young adults more than 40 years ago. Some of them have a purist view of language and have clear opinions on mother tongue, such as “the mother tongue is the language you are born with” or “the language you use without any obstacles in all domains”. However, these people could also contradict themselves and say that Finnish or Swedish was already or “almost” like their mother tongue – despite the fact that they had not learned these languages since birth nor did they use these languages in every situation. Many of these people do not draw boundaries between their languages. Rather, their languages are natural parts of their life and they use them unhindered in different situations and in different contexts. All of their languages are integrated in their repertoire.
I share the same feelings with them. I want to emphasise that it is wonderful to celebrate mother tongues and every mother tongue today, delighting in the fact that we all have right to determine which languages we want to celebrate as our own mother tongues. I personally do not want to only celebrate my Hungarian, but also my Finnish and my Swedish, too.
Finally, these words are for my beloved, old, and always wise close friend in Finland, who unfortunately does not have much time left to share with us in this life. This is for you who opened a way for me to find new linguistic and cultural spaces and gave me many wonderful years to speak about languages and enjoy the bilingual and, nowadays, multilingual lifestyle. With you, I started to understand the meaning with my mother tongue. And with you, I learned to love both Hungarian and Finnish deep in my heart. With more languages than one mother tongue, I am stronger and have more self-confidence than ever before. This happiness with languages is the most valuable thing individuals can give to each other. Your work, my friend, to give me a new language gives pleasure and joy forever. Mitä lämpimimmät kiitokseni siitä! / Thank you with all my love!
The contemporary world is full of different languages. These languages are everywhere: Signage, advertisements, popular culture, social media, streets, classrooms, offices, gossip – you name it. These languages are chaotic, messy, unexpected and cluttered. They are part of our everyday lives, whether you want it or not. They are, in fact, quite ordinary! Many of us, however, seem to simply ignore or disregard the messiness and ordinariness of these diverse languages. Because, they are – “SCRUFFY!” After all, who cares about the scruffy language, right? We somehow tend to take seriously ‘the standard’, ‘the official’ and ‘the formal’, while disregarding the most intimate part of our daily communications. Nonetheless, our book strives to show how developing an intimate relationship with ‘the unconventional’, ‘the scruffiness’, and ‘the messiness’ of our daily language practices may see us realize who we are indeed as human beings, as individuals, and as social members. This very messy side of language is, in fact, part of our identities, selves, natures, and characteristics.
Inspired by research in the debate of ‘sociolinguistics of globalization’ (Blommaert, 2010), we wanted to present a collection of research aimed at addressing this very messy, albeit ordinary, side of language. Since language can be understood from several different perspectives, as it is part of just about everything we do in daily life, this meant that our research would address several academic disciplines that include Linguistics, Sociology, Political Science and even Philosophy. However, these fields are often used to reinforce traditional ideas about ‘the standard’, ‘the official’, and ‘the normal’, which meant that we had a big task ahead of us as we were essentially suggesting, along with Blommaert (2010), that our traditional approaches of understanding the language of our daily lives were at times imprecise and in need of a makeover.
While rethinking our understanding of the language of our daily lives was indeed a challenge, although the data kind of spoke for itself in many ways, our biggest challenge was perhaps tying the interdisciplinary themes together as cohesive contributions to the discussion and debate of the ‘sociolinguistics of globalization’. Although we are often conveniently able to casually discuss the complexities of the debate using idealist and very general descriptions of culture, language, politics, and identity, it was challenging to present cutting-edge research that contributed to knowledge in such a way that it is worthy of publication. We hope we have achieved this aim with this project.
For more information about this book please see our website.
This month we are publishing Language, Education and Neoliberalism edited by Mi-Cha Flubacher and Alfonso Del Percio. In this post the editors explain how the book came about and touch on its main themes.
Nowadays cuts in spending, austerity plans and restructuring of the public sector have become commonplace for a large part of the world population. This development is far from new, but rather stands in the tradition of neoliberalism, as introduced on both sides of the Atlantic by Margaret Thatcher and Ronald Reagan in the 1980s.
In the context of education, central elements to these reforms have been privatisation, competitiveness and marketisation. The colonization of education by market principles has introduced a paradigmatic change which has resulted in an abdication of a Humboldtian education model to one which favours ideas of employability and profitability. This change proves problematic for most humanities, social sciences and language studies which have to legitimise their worth. The neoliberal austerity measures thus also have a very direct impact on us as researchers and teachers alike.
Against this backdrop, we wanted to engage in an empirical discussion on the interplay and effects of the implementation of neoliberal policies, the increasing hegemony of neoliberal governmentalities on education and on language learning and teaching. In short, as we, the editors of this volume argue, the current political economic conditions bring about a resignification of education, language, and the self that fits the neoliberal agenda, which pushes, among other things, the turning of language into skills and items of branding, the responsibilisation of individuals and the turning of them into entrepreneurs of themselves.
We follow the trajectories of students, teachers and educators as well as of institutions that are subjected to these political economic transformations. Touching upon a variety of geographical, social, and linguistic contexts, the researchers contributing to this book will provide first-hand accounts and critical inquiries into issues that range from the detrimental ideologies of self-deprecation of South Koreans in the face of hastily implemented English as the general medium of instruction for higher education, to efforts of the Chinese government to commercialise the teaching of Mandarin and the contradictory effects this has on notions of linguistic authenticity and legitimacy.
Further insights are offered in terms of language teaching, i.e. the neoliberal conditions teachers of English for Academic Purposes have to face, due to which they turn to veritable “resource leeching” or the joint-initiative of teachers and parents to support their refugee children, left behind in official US school policies that is entirely output-oriented. University students also form the object of interest in this volume, as conscious agents trying to accumulate linguistic capital even if only for symbolic reasons, both Italian-speaking students in German-speaking Switzerland or Brazilian students in Anglo-Canada. A third stream brings contributors to discuss minority languages in educational settings in the US (Spanish-English dual bilingual and Mexico and their recalibration along neoliberal ideas of commodification and valorization). A final focus centres on language teaching for vocational purposes.
Come and join us on this journey – even if you might not like what you see.
Have you ever had to seek health care in a country where you did not speak the language? Have you ever thought about what the experiences of the patient, care provider and, if present, interpreter are?
As immigration continues and grows across the globe, this has become a frequent experience for patients around the world. Many patients and their health care providers have to communicate across a language barrier, often in collaboration with an interpreter, formal or informal. In this situation, patients’ needs may not be understood or met because of lack of adequate communication. The nature and complexity of language barriers in health care vary within and across nations due to the culture and political nature of the nation and/or the linguistic groups seeking health care in those countries. With this diversity of contexts comes a need for diverse approaches to overcoming language barriers in health care. The goal of our book is to provide a collection of chapters describing these different approaches, their advantages and disadvantages, and special issues which need to be considered in particular contexts or linguistic groups.
This edited volume provides an excellent overview of the global challenge health care providers and linguistically diverse patients face when they seek health care in settings where it is delivered in a language other than their own. The contributing authors provide a diverse set of insights into these challenges and means for overcoming them and highlight how the likely best solutions to the problem of language barriers in health care vary depending on where you are in the world, what means of overcoming them are available, how policy shapes or does not shape these solutions, and the culture, language, and language abilities of the patients being served. They also provide a number of practical ideas and recommendations as to how to address these challenges, from how to work effectively with informal interpreters to developing a means for measuring physician language proficiency. These recommendations sometimes conflict, indicating that, while the challenge is consistent and global, the means for addressing language barriers in health care settings are varied and context-dependent.
We hope you find valuable evidence for the diversity of linguistic needs in the health care setting around the world in this book and that it serves you as an important resource for understanding this increasing global challenge, the different means for addressing it, and issues that must be addressed when developing solutions.
Patients worldwide deserve to be heard and understood and we hope this work helps make this happen.
Last month we published Raising Multilingual Children by Julia Festman, Gregory J. Poarch and Jean-Marc Dewaele. In this post, Jean-Marc discusses his own experience of bringing up a multilingual daughter and explains what inspired him and his co-authors to write the book.
Parents everywhere in the world want the best for their children. It means looking after their physical and psychological health as well as their education. I remember reading books with my wife when she was pregnant with Livia about the best ways to raise children. We felt a little overwhelmed by the amount of information and the occasionally contradictory suggestions on how to be good parents. We were also struck by the strong opinions people had about early multilingualism. Many expressed doubts about it being beneficial for the child “before a first language” settled in: wasn’t there a risk of the child ending up with a “muddled” linguistic system, unable to distinguish between the languages? Others wondered whether growing up with multiple languages might lead to an absence of clear linguistic and cultural roots for the child.
Having read my former PhD supervisor, Hugo Baetens Beardsmore’s (1982) book, Bilingualism: Basic Principles, my wife and I decided that the potential benefits of early multilingualism outweighed the potential drawbacks, and when Livia was born in London in 1996, my wife used Dutch with her, I used French, with English spoken all around us. She picked up Urdu from her Pakistani child-minder, who spoke English and Urdu with the English-speaking children. We were a bit concerned that the introduction of a fourth first language might be too much for Livia, but this fear turned out to be unfounded and her languages developed at a normal pace – though Urdu faded away after the age of two and a half when she moved to an English nursery school. From the moment she started speaking, she was perfectly capable of separating her languages, and switching from one to another effortlessly depending on the linguistic repertoire of her interlocutor. She still sounds like a native speaker in her three languages and consistently got some of the highest marks for English during her primary and secondary education. The brain of a baby is like a sponge: sufficient and regular linguistic input will allow it to absorb the languages in its environment. There is no danger of the brain ‘overheating’ because of exposure to too many languages.
Livia’s case is the first story in the book Raising Multilingual Children that has just come out. It includes Livia’s own view on her multilingualism at the age of ten and sixteen. My co-authors Greg Poarch and Julia Festman tell the story of their trilingual children. Greg’s son, Loïc, speaks two minority languages (English and Dutch) at home and uses German outside of his home. Julia’s daughter and son, Aya and Noam, grew up as trilinguals from birth, with two minority languages (English and Hebrew) at home and German outside. The situation changed when Julia’s husband passed away and the input in Hebrew dried up. Now German is the majority language spoken inside and outside of their home and English is the language used at school. Greg, Julia and I decided to pool our family experiences with three languages to produce a book for the general public informed by the academic research. We adopted an issue-related approach and agreed that we would present tips based on examples from our daily lives to highlight things that worked, and strategies that backfired with our children. The book contains concrete and practical ideas to implement multilingualism in the household.
Last month we published The Assessment of Emergent Bilingualsby Kate Mahoney. In this post, Kate explains how she came to dedicate her research to this topic and introduces us to her decision-making framework, PUMI (Purpose, Use, Method, Instrument), that can be used to better inform assessment decisions for bilingual children.
Since my first days as a teacher, I wanted to answer questions about how language and culture impact learning and schooling. I found myself teaching in Puerto Rican communities in New York, Navajo communities in New Mexico, Mexican communities in the Southwest, and in bilingual communities in Belize. Each experience drove an awakening clarity: assessment was an incredibly powerful influence on schooling and success, and language and culture strongly influenced assessment. In 1999, my then-advisor Dr. Jeff MacSwan at Arizona State University (ASU) suggested I adopt the study of tests and the testing process – within the context of bilingual learners – as a research topic. Admittedly, I was reluctant to begin a formal study involving psychometrics, language assessment and related methodologies, but I needed a multidisciplinary approach to answer questions. I was reluctant because the topic of testing seemed so frustrating and unfair, and seemed to privilege some students over others, based primarily on the relationship between culture and language. It was this reluctance that led me to begin my study of assessment, and from multiple disciplines. At the same time, I began teaching graduate courses in assessment for the multilingual programs at ASU. I’ve continued to teach this course throughout my career and today teach and conduct research at the State University of New York at Fredonia.
As I think back over the past 15-plus years of researching this topic, I’m continually struck by its complexity, and how difficult it can be for classroom teachers to learn about and stay abreast of the evolving methodologies. There is so much more to assessment than simply establishing a rubric and giving the test. Because of the complexity and multidisciplinary nature of assessment, it was difficult to deliver a course on assessment in a connected way to university students. That’s why I developed PUMI (Purpose, Use, Method, Instrument) for my first class on the subject back in 1999. I didn’t call it PUMI back then, but my students and I always discussed assessments within this framework, and it became an important way to make decisions and select appropriate assessments, while also understanding the complexities of emergent-bilingual assessment.
This book about the assessment of emergent bilingual learners is the culmination of teaching a university course for the past 18 years. I use the PUMI framework across the whole book; it’s a decision-making process teachers can use to make better assessment-related decisions. Also included are more in-depth topics in assessment that warrant full attention, such as validity as a theory, the history of the assessment of bilingual children, as well as testing accommodations and accountability topics.
Over the years, many people have approached me to ask about “the best” assessment or test for assessing Spanish or assessing math with emergent bilinguals. The answer is definitely not prepackaged, and not easy for that matter either. To begin to understand the answer to these types of questions, one must ask PUMI questions, and in that order. So, my response to questions about the best assessment is always first, what is the purpose “P” of the assessment and how will you use “U” the results. After considering the purpose and use, then we can begin to consider the best assessment method “M” and instrument “I”. Selecting an appropriate assessment for emergent bilinguals is not an easy task, but PUMI can guide us toward better assessment for this unique group of students.
In celebration of International Mother Language Day, we’re delighted to share this post written by Tommi’s mum, Marjukka, about what her mother language, Finnish, means to her.
The best description I have heard of mother-tongue was made by Tove Skutnabb-Kangas, when she described it as being like skin. The second language, by contrast, is like a pair of jeans, which fits well and feels comfortable but will never replace the skin.
My mother-tongue, Finnish, is the language of my identity, and the language of my deep feelings. Through it I can describe my joys and sorrows, anger and delight much better than I could in any other language. If I hit my thumb with a hammer, nothing releases the pain better than “voi perkele” (devil) and when I get Sudoku numbers wrong, the frustration is vented with “voi paska” (oh shit). Just recently I remembered a word “hämäränhyssy” – the twilight time when my parents would sit silently in semi darkness just relaxing and waiting for the evening to come. Even now, at the age of 67, the word brings to my mind a beautiful sense of peace and harmony.
So how could I have ever spoken soft, caressing, loving words of baby talk to my two sons in English, since I hadn’t heard them from my mother and father? My language to my children had to be Finnish! And it still is. The best thing, however, is that it can now be Finnish, English or Finglish – since some things are easier described in the language they occur.
I have a strong Finnish identity, despite having happily lived in beautiful Great Britain for over 45 years. My accent reveals me to be a Finn even if I say just “yes”. Could it be that I want to be noticed as a Finn? My parents raised me with a love of the language: the happy memories of my father reading Moomin adventures, or my mother chatting and laughing with her numerous sisters. As a teenager, the romantic words of the Finnish melancholy tango songs moved me to tears. And there are so many words which just can’t be translated into English. Just like there are words in English which are hard to translate into Finnish.
So my mother tongue is my identity, my soul, and my tool. English is my very useful second tool, and I am very grateful I have learned to use that tool well, but it will never be my soul or my identity.