Language as a Local Practice

Pennycook, Alastair

doi:10.4324/9780203846223

Cited by 1,122 publications

(620 citation statements)

References 1 publication

Supporting

Mentioning

497

Contrasting

Unclassified

113

Order By: Relevance

“…Cabe mencionar que sólo algunos examinan contextos locales. En contraste, este trabajo toma como punto de partida el contexto socio-cultural de interactuantes mexicanos y examina la comunión fática como una práctica local (Pennycook, 2010) y no universalista. Se toman en cuenta investigaciones previas, incluyendo las compilaciones de trabajos de Coupland (2000) y la compilación de estudios de Placencia y García (2008).…”

Section: Abstract: Phatic Communication Mock Politeness Positive Pounclassified

“…Como argumentó Pennycook (2010): "Para pensar en términos de prác-ticas es necesario hacer que la actividad social central sea preguntar cómo hacemos las cosas que hacemos, cómo se establecen, regulan y cambian las actividades. Las prácticas no son sólo cosas que hacemos, sino paquetes de actividades que implican la organización central de la vida social" (Pennycook, 2010, p. 2).…”

Section: Juegos Lingüísticosunclassified

See 1 more Smart Citation

La comunión fática como práctica local: la anticortesía y la cortesía positiva en el contexto mexicano / Phatic communion as local practice: anti-politeness and positive politeness in the Mexican context

Fowler

Vargas

Robles³

2013

Pragmática Sociocultural / Sociocultural Pragmatics

View full text Add to dashboard Cite

La comunión fática como práctica local: la anticortesía y la cortesía positiva en el contexto mexicano Phatic communion as local practice: anti-politeness and positive politeness in the Mexican contextResumen: Los enfoques tradicionales en el estudio de la comunión fática han examinado el concepto en términos de la función social (Malinowski, [1923] 1984), la función del lenguaje (Jakobson, [1960] 1999) así como su ocurrencia en las etapas iniciales y de cierre de una interacción (Laver, 1981). Intentos por clasificar la comunión fática en términos universalistas predeterminados (Svennevig, 1999) corrieron el riesgo de alejarse del concepto de entendimientos cotidianos donde interactuantes emplean el uso del lenguaje dinámico para lograr los objetivos de comunicación específicos en contextos particulares. Los enfoques contemporáneos tratan de redefinir la comunión fática en términos interpersonales. La investigación sobre el uso del lenguaje fático en América Latina ha sido muy limitada, con contadas excepciones (por ejemplo, Placencia, 2004(por ejemplo, Placencia, , 2005Stenström y Jörgensen, 2008). Con la finalidad de investigar el tema en el contexto mexicano, donde todavía se considera en términos convencionales, examinamos un corpus formado por 92 instancias de comunión fática, recabadas en Guadalajara, México. Sostenemos que en el corpus antes aludido se emplea la comunión fática a fin de expresar y destacar la cortesía positiva (Curco, 1998(Curco, , 2007(Curco, , 2011 en maneras poco convencionales, dado que el término tiene un alcance muy amplio en el que abarca: la anticortesía, el uso del lenguaje creativo, los juegos lingüísticos, la ironía, y los anglicismos.Palabras clave: comunión fática, anticortesía, cortesía positiva, México Abstract: Traditional approaches have examined the study of phatic communion in terms of social function (Malinowski, [1923(Malinowski, [ ] 1984, language function (Jakobson, [1960(Jakobson, [ ] 1999 and their occurrence in the initial stages of openings and closings (Laver, 1981). Such attempts to categorise phatic communion in pre-determined universalistic terms (Svennevig, 1999) ran the risk of distancing the concept from everyday understandings where speakers and listeners engage DOI 10.1515DOI 10. /soprag-2012DOI 10. -0011  soprag 2013 1(2): 199-226 Unauthenticated Download Date | 5/12/18 1:33 PM in dynamic language use to achieve specific communicative goals in specific contexts. Contemporary approaches have attempted to reposition phatic communion in interpersonal terms. Less work has been carried out on phatic talk in Latin America, with some notable exceptions (Placencia, 2004(Placencia, , 2005. In order to investigate this concept in the Mexican context, where it is still considered in conventional terms, we examine a corpus of 88 instances of phatic communion collected in Guadalajara, Mexico. We argue that in this corpus, phatic communion is used to express positive politeness (Curcó, 1998(Curcó, , 2007 since it reinforces solidarity and supportiveness ...

show abstract

Section: Abstract: Phatic Communication Mock Politeness Positive Pounclassified

Section: Juegos Lingüísticosunclassified

La comunión fática como práctica local: la anticortesía y la cortesía positiva en el contexto mexicano / Phatic communion as local practice: anti-politeness and positive politeness in the Mexican context

Fowler

Vargas

Robles³

2013

Pragmática Sociocultural / Sociocultural Pragmatics

View full text Add to dashboard Cite

show abstract

“…Pennycook 2010, Rampton 2006) also provides the context for the performance era. Block (2012) sees it as involving "a recognition of the limits of structuralism and an emphasis on the emergent in localized, diverse and variable social activity" (p. 48).…”

Section: The Performance Era In Minority Language Mediamentioning

confidence: 99%

“…The poststructuralist turn in contemporary understandings of language in society has been widely acknowledged in the literature of recent years (see, for example, Rampton 2006, Kramsch and Vork Steffenson 2008, Blommaert 2010, Pennycook 2010, Li Wei 2011, McNamara 2012, Kramsch 2012, Busch 2012, Phipps 2012, Garcia and Li Wei 2014). This paradigmatic turn has resulted in and from what has for many been seen as a welcome challenge to segregationalist (Mühlhäusler 1996, Pennycook 2004, Makoni and Pennycook 2007, "genetic" (Mufwene 2004) and deficit discourses (Jaffe 2007, Jacquemet 2005 and paradigms in relation to multilingualism, both in terms of academic analyses of language and generalized ideologies in society about language.…”

Section: Introductionmentioning

confidence: 99%

Perspectives on Language Sustainability in a Performance Era: Discourses, Policies, and Practices in a Digital and Social Media Campaign to Revitalise Irish

Kelly‐Holmes

Atkinson

2017

Open Linguistics

View full text Add to dashboard Cite

Abstract:The poststructuralist turn has been widely acknowledged in contemporary applied and sociolinguistics (Rampton 2006, Blommaert 2010. While for many this paradigmatic shift has been a welcome challenge to segregationalist approaches (Mühlhäusler 1996, Makoni andPennycook 2007) and deficit discourses in relation to multilingualism (Jacquemet 2005, Jaffe 2007), it is not an unproblematic concept for minority language media and language sustainability. For those committed to activism and engagement with policy makers, the current paradigmatic shift, which has been described in terms of a performance era for minority language media (Pietikäinen and Kelly-Holmes 2011), presents particular challenges which have the potential to undermine gains made in previous eras in relation to media rights for minority language speakers. Using the example of a recent multi-media campaign to revitalise Irish, the Bród Club, this paper explores the opportunities and problems presented by the contemporary performance era for minority language media.

show abstract

“…Leading researchers have been stressing the importance of sociocultural, constructivist and postmodern theories that employ qualitative methodologies or mixed approaches (combining qualitative and quantitative methods) to explore language use by trying to understand it in its particular ecological context (e.g. Block, 2003;Kramsch, 2003;Pennycook, 2010;Riazi & Candlin, 2014).…”

Section: Introductionmentioning

confidence: 99%