Acts of positioning in online reader comments on Jordanian news websites

Linguistic Ethnographic Investigation of Face Negotiations in Interaction

“…Our study equally agrees with Mills (2011) that face operates in interaction in a dyadic relation and as a discursive practice that relies on ethnographic cues for a fuller interpretation. It agrees also with Badarneh and Migdadi (2018) that face is a tool of strategic positioning in interaction. The three extracts that have been analysed were selected as representative of various face negotiations in interaction.…”

“…More recently, Locher and Watts (2005), view face as a deliberate "relational work," in interaction, and both Haugh (2007) and Eelen (2014) conceptualized face as a discursive construct that is a product of an encounter encompassing of a people sociality, while Arundale (2013b) presented face as a dialectic of connection and separation between the interactants in a non-summative social system. In order to avoid confl ating these conceptualizations as advised by Haugh and Bargiela-Chiappini (2010), we have adopted Badarneh and Migdadi (2018) view of face as a positioning strategy in interaction bearing in mind the signifi cance of deference in many Nigerian cultures, the context of this study.…”

“…These extra-linguistic manoeuvres are often crucial in the eff ective presentation of one's message while maintaining the established and expected social solidarity or distance between interactants in interaction (Leech 2014). In other words, as captured by Badarneh and Migdadi (2018), face awareness is employed as a strategic social positioning strategy in interaction.…”

Divine impoliteness: How Arabs negotiate Islamic moral order on Twitter

“…Building on Al Zidjaly (2010Zidjaly ( , 2012Zidjaly ( , 2017b and Badarneh and Migdadi (2018), Badarneh (2019) further examined how intertextual references from Arabic religious and non-religious texts are used by a group of Arab elite intellectuals to perform acts of impoliteness in reader comments posted to a London-based pan-Arab news agency platform. The author (11) terms these types of posts as intertextual impoliteness, defined as "the use of a synchronic or diachronic intertextual reference whose content has conventionally become, in the Arabic sociocultural context, and from the point of view of society at large and its "ceremonial idiom" (Goffman 1967, 89), a "symbolic linguistic means for conveying impoliteness" (Culpeper 2010, 3232)".…”

“…In this paper, I explore the linguistic strategies used by a group of Arabs on Twitter in responding to an aggravating tweet that questions a ubiquitous cultural practice. To do so, I build on research that has identified the role that intertextual references play in facework and identity negotiation in digital Arabic contexts (Al Zidjaly 2010, 2017b, 2019aBadarneh 2019;Badarneh and Migdadi 2018;Labben 2018) 1 . Specifically, I draw upon a relational approach toward impoliteness (Locher and Watts 2005) and the concept of moral order (Kádár 2017a), defined as situated cultural norms (Graham 2018) or a set of ideas and beliefs arranged into an ordered whole or ritualistic practice.…”