AILA Review - Volume 30, Issue 1, 2017

Focusing on a YouTube performance by an emergent Finnish Somali rapper and the audience responses it has generated, this paper looks at ways in which rap music engages with the issue of belonging. Drawing on recent theorizations of belonging as a multi-dimensional, contingent and fluid process, along with sociolinguistic work on globalization and superdiversity, Finnish hip hop culture and popular cultural practices in social media, the paper investigates how belonging is performatively and multi-semiotically interrogated in its online context. It shows how rap can serve as a significant site and channel for new voices in turbulent social settings characterized by rapid social change and complex diversity, as well as provide affordances for critical responses to and interventions into xenophobic and nationalist debates and discourses of belonging.

This paper focuses on Luan’s race performances both on the web and in classroom interaction. Luan is a black young man, who identifies himself as gay. The study is part of a multi-sited ethnographic piece of research on a group of high-school students in the state sector, in the ‘periphery’ of a town on the Rio de Janeiro State north coast, Brazil. The paper is guided by performance and entextualization theorizing. The analysis draws attention to the circulation of racial identity signs, intersected with gender/sexuality meanings, bringing to light what we call creative entextualizations, i.e. the gaps Luan finds to re-organize the meanings in the discursive practices in which he is engaged. The analyses point to positionings and innovative identity performances which come up in conjunction with essentialized views, always perceptible amidst struggles and disputes. Because it draws attention to mobile lives in the ‘periphery’, this study may be said to explode the traditional boundaries between ‘center’ and ‘periphery’.

This paper represents voices of community organizers on Barra, a small island in the Outer Hebrides, Scotland. Although, arguably Barra is geographically and socio-politically located in the peripheries of Scotland, Britain and Europe, the island has been a center of North Atlantic maritime trade networks for centuries. In the current phase of Europeanization and devolution of powers within the United Kingdom, the community finds itself in the position of having to attend to multiple scales: the European Union, the United Kingdom, Scotland and the island itself with its various interest groups. We draw on ethnographic interviews with community organizers that were elicited for the research project Sustainability on the Edge to illustrate some political challenges and possibilities of such scalar realities. We show that community organizers construct a voice that emphasises a historical quality of what it means to live on Barra while inflecting this quality with worldly knowledge that enables access to resources from outside the island. Our findings remind us that centers and peripheries are neither fixed categories that could simply be mapped on geographical visualisations nor notions independent of discursive practice.

This paper examines the ways in which the ethnic minority group the Tujia in Enshi, China, engages with heritage tourism, as a complex project of designing authenticity. Authenticity is taken as part of the chronotopic phenomena of identity making: the complex interplay of multiple, nonrandom timespace frames of discourses and semiotic performances which condition and offer new potentials to the meanings of authenticity. We show ethnographically the chronotopic nature of the local production of “authentic” heritage for tourism in Enshi. This leads to a historical grounding of the Tujia in China’s nation-building and state politics of multiculturalism, which uncovers the anxiety of inauthenticity experienced by the Tujia in Enshi with their own minority status and cultural heritage, as well as their strategic chronotopic incorporation of both “authentic” and “inauthentic” aspects of local identity practices into a new order of authenticity afforded by heritage tourism as a form of new economy. Through such practices, we argue, the Tujia in Enshi chronotopically shift away from the periphery towards a new and reconfigured center of meaning-making, although this reappropriation of authenticity still must be understood within the “cunning of recognition” scheme, i.e. within the constraints of late modernity.

This article reveals how center-periphery relations have unfolded, over time, in language policy processes in one nation – Timor-Leste – on the global periphery. We take a longue durée perspective on the language policy processes at work in this historical context, showing how different regimes of language were imposed, in the past, by colonisers from distant centers – in Portugal and then in Java, Indonesia. Then, turning to the post-independence period, we show how a new order of indexicality, forged within the Resistance to the Indonesian occupation, formed the basis for current language policy in Timor-Leste, with Portuguese and Tetum as co-official languages. We also demonstrate that this agentive policy move, from the global periphery, oriented Timor-Leste to new and more complex center-periphery relations, to a ‘lusophone’ world, with Portugal and Brazil as key players. Our account of contemporary policy discourses in Timor-Leste, and of the consequences for language policy implementation, on different scales (national and local), draws on recent research of an ethnographic and multi-scalar nature conducted in Timor-Leste (Da Costa Cabral, 2015).

This paper explores the production of new meanings linked to written practices in the Wichi language in the Impenetrable Chaqueño (Argentina). Through collaborative ethnography examining different collective experiences and points of view, we study changes in writing in connection with changes in the access, distribution and availability of written practices in the Wichi language, and particularly in connection with social processes that position the Wichi people as key agents. Voice and agency are considered in order to explain meaning-making of language practices that are central but at the same time peripheral, and which seem to challenge, from the margins, social relationships between languages and people that hitherto seemed to be immovable.

In this paper we discuss a multilingual interactional event that involves both interpreting and literacy work, part of a large scale study on translanguaging in superdiverse urban settings.1 In the first part of the interaction, the center/periphery dynamic is played out in what might be called “contested translanguaging” between Standard Czech and a Slovak influenced dialect of Czech, in the second part in contested translanguaging between Standard Czech and English. The center/periphery dynamic, we argue can be understood in terms of attraction/repulsion. The translanguaging involves a struggle over both meaning and form in which some participants lose out. The second part of the interaction is a dramatic reverse in what is treated as central and dominant in the first part, suggesting a hierarchical ordering of interactional regimes. We will argue for the necessity of taking into account these hierarchically ordered interactional regimes and the linguistic ideologies associated with them in the shaping of translanguaging practices.

The challenge of contemporary South Africa is that of building a (post)nation of postracial equity in a fragmented world of a globalized ethical, economic and ecological meltdown. In this paper, we seek to explore the idea of multilingualism as a technology in the conceptualization of alternative, competing futures. We suggest that multilingualism is understood in terms of how encounters across difference are mediated and structured linguistically offer a space for interrupting colonial relationships. Furthermore, we argue that multilingualism should be approached as a site where colonial power dynamics of languages and speakers are troubled, and where the potential for new empowering linguistic mediations of the mutualities of our common humanity with different others are worked out.