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the study of language in relation to its sociocultural context

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Skills African American African American Vernacular English Vernacular (AAVE) is formerly known as Black English (AAVE) English Vernacular or Vernacular Black English among sociolinguists, and commonly called Ebonics outside the academic community.
Whereas sociolinguistic research on code-switching has served to revalorize the situation of Spanish in the U.S., the ontological notions of "code," and "code-switching" or "alternation" that most sociolinguists use (Appel and Muysken 1996; Betti 2009; Leon Jimenez 2003; Lipski 2007; Marcos Marin 2005; McClure 1977; Stavans 2000, 2003; among many others) perpetuate the perception of languages and communities as autonomous, bounded units instead of seeing language as a dynamic social practice and speakers as social actors (Blommaert 2010; Heller 2007; Rampton 1995, 2010, 2013).
Using a musical metaphor, sociolinguist Guadalupe Valdes says: "By alternating between their languages, bilinguals are able to use their total speech repertoire, which includes many levels, and styles and modes of speaking in two languages.
This study is a welcome addition to the fields of translation theory, Chinese-language drama and Hong Kong studies, and will be of interest to theatre historians, sociolinguists, cultural theorists, literary specialists, comparativists and political scientists alike.
Observations of sociologists and sociolinguists such as Erving Goffman and Adam Kendon, when applied to close readings of tutorial interactions, can yield valuable insight into how tutors can better communicate our engagement as active listeners in tutorials.
Sociolinguists drawing on both traditions are beginning to explore how stancetaking can be accomplished through phonological, morphological, and lexical choices, and how sets of such choices can accrete into stances that index culturally meaningful styles or identities.
Involving females in a study is a very problematic issue in the Arab world and has led some sociolinguists to exclude females from their study as was the case with Al- Jehani in his study on Makkan Arabic (Saudi Arabia) because of the cultural norms restricting women's contact with men (Al Jehani, 1985).
This volume challenges linguists, sociolinguists, teachers, learners, policy makers and communities of users to respond to the still pervasive monolingualism, and to recognise the very rich language and culture possibilities that are the fabric of contemporary Australia in a globalised, naturally multilingual world.
The ideal pragmatic context in the use of such vernacular constructions is face-to-face conversations (Montgomery 1994: 6) and that is what very few field workers and sociolinguists have managed to obtain in 40 years of research of this dialectal phenomenon.
In other words, even though I understood what sociolinguists and psycholinguists and others of the sort are concerned with and the ways in which their fields differ; I had not yet adjusted my language to reflect the fact that certain concepts and arguments which to me seemed idiomatic were so politically loaded or nuanced as to be incompatible between disciplines, especially at the level of discourse that I was expected to maintain as an emerging scholar.
Simply put, the book is written for seasoned media scholars, experienced translators and interpreters, literary critics, and sociolinguists, most of whom should already be well aware of the discrepancies in their practice.
As many sociolinguists now concur, this is largely a constructed dimension of human personality (Bucholtz and Hall, 2005).
More specifically, sociolinguists find primacy in how society, and its concomitant aspects, i.e., cultural norms and expectations, impact the meaning and use of language (Fasold, 1984).