Building Community: Identity, Building Community: Identity,

Interdiscursivity and Language Interdiscursivity and Language

Choice in Everyday NarrativeChoice in Everyday Narrative

Zane GoebelZane GoebelGraduate School of Letters, Graduate School of Letters,

Nagoya UniversityNagoya University

JAPANJAPAN

1. INTRODUCTION1. INTRODUCTION

Aim - to show the relationships between everyday narrative (EN), code genesis and identity/community formation projects in a diverse setting.Thesis – My main argument is that:

1)by participating in EN (and conversation more generally) old-timers and newcomers alike are engaged in ongoing identification projects.

2)Part of this process is the building of new linguistic repertoires that are indexed (but never fixed) to a particular identity.

1.11.1 How the paper will proceedHow the paper will proceed

2. Language, Socialization & Identity (Re)production.

3. Narrative Analysis

4. Fieldwork methods & setting

1. Methods

2. Local patterns of exchange

3. Enregistered varieties

5. Building community, identity and linguistic repertories

6. Social identification and reification across speech settings

7. Conclusions

Language Socialization - Through observation &

participation in recurrent settings newcomers learn, that is,

index linguistic forms with context > forms part of CC (e.g.

Ochs 1988).

Communities of Practice (COP) – identities, communities,

and the meaning of linguistic forms are outcomes of their

negotiation in situated interaction (e.g. Wenger 1998)

A COP can be as small as two participants.

Social Identification is constantly evolving and relies upon

the appropriation of resources from various timeframes

(Wortham 2005, 2006)

Social identification relies upon the linking of linguistic

forms from one speech situation to the next =

“interdiscursivity”

2.2. Language, Socialization & Identity Language, Socialization & Identity (Re)production(Re)production

Timeframes (TF), social identification & Timeframes (TF), social identification & reificationreification

55

SHORTEST TFSHORTEST TF

Initial Situated Initial Situated

InteractionInteraction

LONGEST TF (Resource Set LONGEST TF (Resource Set 1)1)

Enregistered varieties Enregistered varieties (Agha 2003) that link (Agha 2003) that link social persona and social persona and characteristics with characteristics with linguistic formslinguistic forms

RESOURCES SET RESOURCES SET 22

Local styles = Local styles = lang + context)lang + context)

PROCEDURAL PROCEDURAL TFTF

Subsequent Subsequent interactioninteraction

RESOURCES SET 3RESOURCES SET 3

Styles as a result Styles as a result of participation of participation in other COPin other COP

RESOURCE RESOURCE SETS 1, 2 & SETS 1, 2 & 3)3)

Resources and indexical relations built in procedural Resources and indexical relations built in procedural timeframe increasingly mediate appropriation of timeframe increasingly mediate appropriation of Resource Sets 1 & 3Resource Sets 1 & 3

3 Narrative Analysis3 Narrative Analysis

66

EverydaEverydayNarratiyNarrativeve

CanonicaCanonicall

Casual ConversationsCasual Conversations

Recent eventsRecent events

Not performanceNot performance

MultipartyMultiparty

Some DifferencesSome Differences

Gathered using Gathered using

interviewsinterviews

Life HistoriesLife Histories

PerformancePerformance

One tellerOne teller SimilaritiesSimilarities

Often about problematic events or things that run Often about problematic events or things that run

counter to teller’s expectation (Ochs & Capps 2001; counter to teller’s expectation (Ochs & Capps 2001;

Ochs 2004)Ochs 2004)

Used to socialize newcomers about community Used to socialize newcomers about community

expectationsexpectations

77

Based on 2.5 years fieldwork in two RT in Semarang Primary fieldwork methods drawn from EOC (e.g. Hymes) &

interactional sociolinguistics (e.g. Gumperz), including: participation in, recording, observation of interactions, such as

monthly meetings, working bees (Kerja bakti), religious festivals

(halal bihalal, natalan, pengajian, etc.), daily conversations among

neighbors, sporting events/games

Post-recording playback interviews

Use of questionnaires in the last few months of fieldwork asking for

judgments about social relationships based on transcribed talk and

contextual info.

Semi-structured interviews in the last month

4 Fieldwork Methods and Setting4.14.1 Methods (Details in Goebel 2000, 2002, Methods (Details in Goebel 2000, 2002, 2005)2005)

4.24.2 Local patterns of linguistic exchangeLocal patterns of linguistic exchange

CONTEXT INTRA-ETHNIC INTER-ETHNICUnfamiliar/

strangerkrama Javanese Indonesian

Familiar/Intimate ngoko Javanese ngoko Javanese

88

Table 2: Indexical relationships between code choice & Table 2: Indexical relationships between code choice & contextcontext

Reflected prolonged (1-8 years of interaction),

frequent (daily or weekly) and intense (more than

just a greeting)

These locally developed styles with their links to

context are local language ideologies (see

Appendices B & D)

These styles are “contextualization cues” and/or

resources which help signal intent and interpret talk

in interaction.

99

Enregisterment can be defined as processes which produce

a register that is differentiatable within a language. These

processes rely on meta-discourse in literature, media +

adoption in schooling. Such processes help index social

characteristics and personas to a language variety over

time in public spaces (Agha 2003; 2006). Education and the popular mass media have unintentionally

enregistered ethnic identity with language in Indonesia, e.g.

“Indonesian as a language of the stranger” and “local

languages as the language of insiders” and “adequation”

(Goebel 2007, Forthcoming, Under review) See Appendix E. Such enregistered varieties can be appropriated and

recontextualized in situated interaction.

4.34.3 Enregisterment in IndonesiaEnregisterment in Indonesia

1010

Look at talk that occurs in 2 re-occurring female RT

meetings.

Usually the heads of household would attend, though of

the 23 households rarely were there more than 15

attendees.

There were was one newcomer, Bu Zainudin, who

attended both meetings.

To visually represent what newcomers might perceive I

have put Indonesian in plain font, ngoko Javanese in red

bold, and bold italics indicates those forms that can be

classified as either ngoko Javanese or Indonesian).

5 Building community, identity and linguistic repertories

Diagram 1 An RT meeting in RT08Diagram 1 An RT meeting in RT08

1111

Diagram 05 An RT meeting in RT08

Extract 13 taken from Tape

Recorder

entrance

Kris* Yudianto Zainuddin*

Joko

Feizal*

Mardiono

Pujianto Taufik* Nurholis

Abdurrahman*

Sumaryono*

Suntoro Naryono

d oor

table

divider stairs

Bu Naryono

12345

Bu Manurung #kui lho# . +ditarik?+ wong kan? ngga pernah ketemu yo ndeweké karepé kih? . lepas ngono lho soko tanggung jawab #RT iki ndeweké kih emoh# =

That Bu Manurung, asked [for monetary contributions she] can never be found, yeah [her] individual wish is to not take any RT responsibilities, [she] is not interested

Bu Joko

6 = lho ojo manggon neng kené (???)

Well don’t live here (???) (???)

Bu Naryono

78

anu opo ndeweké ora tahu teko loh? kan? ya nggak boleh ok’ =

Ah what is it, [she] has never shown up, [you] aren’t allowed

Bu Sumaryono

9 = dia tuh dia statusnya di sini apa? =

She, what is her [residency] status here

Bu Naryono

10 = lah iya’ That is right.

Bu Sumaryono

1112

dia di sini minta surat RT kan? jangan >DIKASIH’> =

She is here, [if she] asks for an RT letter, don’t GIVE IT [to her]

Extract 1 Socialization: (Re)producing norms for conduct

As can be seen in lines 1-5, 7-8 Bu Naryono states her expectations for RT members through pointing to someone who has deviated from these expectations.

The expectations:

Make contributions to the upkeep and running of the neighborhood,

Attend neighborhood meetings.

Note also that while Bu Naryono mentions these expectations, it is Bu Joko and Bu Sumaryono who cite solutions or sanctions.

Thus, we can say that there is a co-construction of RT norms and what it means to be a member of this RT (IDENTITY).

1414

We can see the inter-related nature of “social practice” and “identity” through seeing expectations about practice simultaneously defining what social characteristics contribute to identity or membership in this setting.

The “us” and “them/her” dichotomy being invoked here is given further emphasis through recourse to local language ideologies, longer-term ideologies (i.e. enregistered forms) and resources from membership in other COPs

Especially the ideology of regional languages (in this case ngoko Javanese) as the language of insiders and Indonesian being for conversations with outsiders.

Extract 2 Socialization through language usage: (Re)producing norms for speaking conduct

Bu Naryono

131415

= wong lagé emben ngené toh nang kené? . saya tuh sewaktu waktu #pind:ah’# =

A while ago [she] came here [and said] at some time or another I will move [from here].

Bu Sumaryono

16

= kabeh W:ONG? = All PEOPLE [move]

Bu Naryono

17

= lah iya’ = That is right.

Bu Sumaryono

18

semua ORANG wong kantor aja tidak ada menetap

All PEOPLE, even office workers, none stay forever.

What is interesting in the above extract is the alternation

from ngoko Javanese on lines 13-14 to Indonesian on lines

14-15.

In this case it can be classified as “codeswitching”

because in contrast to her earlier alternation between I

and NJ which could be found within one sense unit, here

there is a clear pause separating different code choices.

It helps highlight insider-outsider relationships with ngoko

Javanese being used by an insider, Bu Naryono, and

Indonesian being reportedly used by Bu Tobing, the

deviant outsider.

Are these repertoires i.e. NJ among locals appropriated by

observer (Bu Zainudin)??

Extract 3 (Re)producing or reifying norms for speaking conduct?Bu Zainudin

12345678

toh Bu (.2) itu katanya kan adik (.1) itu loh Bu adik saya itu kan waktu pertama kali bawa barang itu minta itu minta tolong sama adik saya soalé engga ada laki laki yang mau ngangkut ngangkut nurunin itu adik saya ditolong’ (.2) dia (.3) dia ngangkut itu malam malam itu bawaké ke ruma:h? terus dia =

Heh Bu he said [my] younger brother right, [I] mean my younger brother right, the first time when goods were brought [by truck to next door], [they] asked asked for help from my brother because there were no men to lift and unload [the truck]. [So] my younger brother helped, he, he lifted and carried it into the house.

Bu Naryono

910

= jenengé ngerepotké tonggo kok ngono kuwi jenengé’ =

Hem that’s called inconveniencing the neighbors, that’s what doing that is called.

Bu Zainudin

1112

= ya soalnya engga ada siapa siapa waktu itu { sih Bu’ haha

Yeah the problem was at that time there was not anybody around Bu haha

Bu Naryono

1314

{ lah salahé wong gowo barang ra nggowo { wong piyé’

Yeah [well] that’s the problem of the person who brought the goods, [ gee how stupid] not [also] bringing someone with [to do this].

I interpret Bu Zainudin’s usage of NJ forms soalé “the

problem/because” and bawaké “to bring something for

someone” (lines 6 & 8) as evidence for developing

linguistic repertoire indexed with these participants.

This is so because Bu Zainudin actually knew both NJ &

KJ but chose not to use it in all of the interaction >

testing the interactional waters

In subsequent interactions over the 2.5 years fieldwork

was undertaken these speaker moved increasingly to NJ

exchange in an (inter-ethnic interaction)

6 Conclusions

In bring this all together perhaps the most important point is:

There is a difference between competence in a language variety and a developing communicative competence

The later is tied with a particular community of practice, a new linguistic medium, and an emerging identity, such as “regular attendee of RT meetings”, “reliable payer of RT dues”, “frequent conversation partner”, and “increasingly competent user of ngoko Javanese”.

In this sense our newcomer, Bu Zainudin, can be seen to have chosen not to continue the exchange in ngoko Javanese because she is aware that doing so may have been indicative of a type of identity that wasn’t yet ratifiable.

THANK YOUTHANK YOU

QUESTIONS?QUESTIONS?

COMMENTS?COMMENTS?

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