2010
DOI: 10.1111/j.1467-9841.2010.00445.x
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Social relationships and shifting languages in Northern Thailand1

Abstract: This paper explores how speakers' understandings of the conduct of social relationships mediate changing and socially distinctive syncretic language practices in a Northern Thai community. Although a shift away from vernacular (Kam Muang) speech styles to Standard Thai was emblematically tied to young and urban speakers in nostalgic discourses, syncretic speech styles and metalinguistic discourses also reflected local and socially positioned understandings of institutional roles and social relationships. I arg… Show more

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Cited by 13 publications
(2 citation statements)
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“…Based on that, it is implied that multilingual minds could still clearly differentiate the language boundaries and cross them strategically upon necessity in spite of having a unitary semantic repertoire. This implication validates codeswitching research in under‐researched, newly independent, newly diverse, or postconflict regions where the functions and power dynamics of languages are undergoing covert and overt changes (e.g., Bonacina‐Pugh, 2012; Chimbuctane, 2013; Howard, 2010; Kharkhurin & Wei, 2015; King & Chetty, 2014; Probyn, 2009).…”
Section: The Growth Of Translanguaging and The Reconceptualization Of The Bilingual Mindsupporting
confidence: 68%
“…Based on that, it is implied that multilingual minds could still clearly differentiate the language boundaries and cross them strategically upon necessity in spite of having a unitary semantic repertoire. This implication validates codeswitching research in under‐researched, newly independent, newly diverse, or postconflict regions where the functions and power dynamics of languages are undergoing covert and overt changes (e.g., Bonacina‐Pugh, 2012; Chimbuctane, 2013; Howard, 2010; Kharkhurin & Wei, 2015; King & Chetty, 2014; Probyn, 2009).…”
Section: The Growth Of Translanguaging and The Reconceptualization Of The Bilingual Mindsupporting
confidence: 68%
“…Thus, Muang parents (Thailand) are mindful of not interfering with a child's individual karma (Howard 2010), and a Kaluli (Papua New Guinea) infant is encouraged to become a "hard" independent person who can speak proper language to assertively ask for foods and other goods (Schieffelin 1990). The Kaluli disposition bears some resemblance to US working-class children's socialization into "hard individualism," which values toughness, persistence, independence, and resilience in adverse circumstances (Kuserow 2004).…”
Section: Freedom and Autonomy In Childhoodmentioning
confidence: 99%