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'coming out'), and social groups, communities, or institutions (e.g. the US military). Collections of tools, social values associated with their use, and their interplay with other tools in larger 'toolkits' characterize these communicative resources as 'technologies of talk' (chapter 3). Drawing on the work of Lev Vygotsky and Mikhail Bakhtin, particularly the notions of dialogism and heteroglossia, Jones considers how individual conversations are connected 'in a web of discourse to people, places and practices that extend far beyond the present conversation' (181) through such 'technologies of talk', encompassing a historical dimension and influencing future interactions. Using (mediated) action as the unit of analysis for his framework, and sites of engagement as its focus, he shows how these tools function to make some kinds of social actions possible in certain situations, while constraining other kinds (chapter 4). The strategies by which social actors engage with the technologies of talk that are available to them to perform social actions include negotiating and constructing in interaction: relationships and participation (chapter 5), identities (chapter 6), and communities (chapter 7), as well as entextualization and contextualization, and engaging in metadiscourse (chapter 8). Finally, Jones argues that every social action is deep down an ethical act, following Bakhtin's notion of answerability: through engaging in conversation we become answerable for what we say and do, to people we interact with, to those implicated in conversations, and for the way in which we contribute to larger 'big C' conversations. Technologies of talk, he argues, provide resources for both social actors and analysts to incorporate and address ethical dimensions of conversations in order account for their wider social and political implications. Overall, this book is a must-read for anyone interested in spoken discourse: it provides new insights and innovative analytical tools to students and scholars working with authentic discourse, as well as a comprehensive introduction to those new to the field.

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In this article, we extend discourse analytical research that has focused on Pink Dot events in Singapore to events in Hong Kong. As such we engage queer Sinophone perspectives to examine the simultaneously local and transregional epistemological flows that converge and diverge within the margins of the Sinophone cultural sphere. Using a multimodal analysis of two Pink Dot Hong Kong promotional videos, we investigate the extent to which these videos follow the (homo)normative and (homo)nationalist discursive strategies identified in the literature on Pink Dot Singapore. Our analysis suggests that ambivalences surrounding national identity, citizenship and state-sponsored national values in the Hong Kong videos bring into question readings of the Pink Dot movement as a (homo)nationalist enterprise, thus indicating an emergent relocalization of Pink Dot strategies that draws attention to how queer movements in Hong Kong are currently being shaped within the city’s broader sociopolitical context.

This paper addresses recent calls in the field of sociolinguistics to engage more fully with the language of sexual transaction. In the case of this study, the focus is on transnational same-sex relationships, locally termed as 'sponsorship' arrangements, which are formed in the 'ethnosexual contact zones' of Siem Reap, a major tourist city in Cambodia. Utilising a positioning analysis of narrative accounts from local and non-local men, I will show how these relationships are discursively constructed across blurred lines between charitable support and sexual transaction. As such, I draw attention to the 'subjugated knowledges' that emerge from this analysis to inform the social practice of sponsorship as a local language practice. This is a local language practice that foregrounds the possibilities for action, made available through locally circulating discourses of opportunity, development and empowerment, along with the sexually agentic subject positions formed through engagement in Siem Reap's sexualised spaces.