An Introduction to Sociolinguistics

Use of language and power in combined form as a ''discourse '' against PLWH (people living With HIV/AIDS) and its contentious socio-linguistics and socio-political apprehended have received remarkably little bit of attention existing literature.

Chapter 10 discussed ways in which linguistic choices are influenced by social contexts. We adapt our talk to suit our audience and talk differently to children, customers and colleagues. We use language differently to construct different kinds of social identity, and we speak differently in formal and casual contexts. The purpose of talk also affects its form. This chapter begins by considering the range of functions that language may serve, and the variety of ways in which the "same" message may be expressed. Why do we select one way rather than another to convey our message? Given a choice between Mr Shaw, Robert and Bob, for instance, how do we decide which is appropriate? One relevant factor is politeness. The second part of this chapter illustrates how considerations of politeness influence the choice between different address forms, and discusses the social dimensions which influence what is considered polite in different situations and communities. Being considered linguistically polite is often a matter of selecting linguistic forms which are perceived as constructing an appropriate degree of social distance or which acknowledge and reinforce relevant status or power differences. Norms for polite behaviour differ from one speech community to another. Linguistic politeness is culturally based. Different speech communities emphasise different functions, and express particular functions differently. How, if at all, should one express appreciation for a meal in another culture? Is it possible to refuse an invitation politely? How should one greet people in different speech communities? These are the kinds of questions touched on in the final section of this chapter where some examples of cross-cultural differences in the expression of speech functions are discussed.

Using two or more languages in a singular context or conversation is similar to going with the flow these days, specifically on social sites. This is referred to as "code-switching" by sociolinguists. The study aims at finding out the ratio and scenario of code-switching on social media in Bangladesh, and whether a New English has emerged or not for that. The study was conducted on a randomly chosen sample population of 40 participants across the country. It applied a mixed-method approach consisting of both qualitative and quantitative research methods to conduct this study. The study collected data through a close-ended questionnaire sent to the sample population via email, Messenger, WhatsApp, and Google Docs and some relevant data in the form of screenshots from Facebook posts, comments, and messenger chats. The findings of the study show that more than half of the participants in this research does not have the proper knowledge and intention regarding code-switching, ...

Using two or more languages in a singular context or conversation is similar to going with the flow these days, specifically on social sites. This is referred to as "code-switching" by sociolinguists. The study aims at finding out the ratio and scenario of code-switching on social media in Bangladesh, and whether a New English has emerged or not for that. The study was conducted on a randomly chosen sample population of 40 participants across the country. It applied a mixed-method approach consisting of both qualitative and quantitative research methods to conduct this study. The study collected data through a close-ended questionnaire sent to the sample population via email, Messenger, WhatsApp, and Google Docs and some relevant data in the form of screenshots from Facebook posts, comments, and messenger chats. The findings of the study show that more than half of the participants in this research does not have the proper knowledge and intention regarding code-switching, ...

Using two or more languages in a singular context or conversation is similar to going with the flow these days, specifically on social sites. This is referred to as "code-switching" by sociolinguists. The study aims at finding out the ratio and scenario of code-switching on social media in Bangladesh, and whether a New English has emerged or not for that. The study was conducted on a randomly chosen sample population of 40 participants across the country. It applied a mixed-method approach consisting of both qualitative and quantitative research methods to conduct this study. The study collected data through a close-ended questionnaire sent to the sample population via email, Messenger, WhatsApp, and Google Docs and some relevant data in the form of screenshots from Facebook posts, comments, and messenger chats. The findings of the study show that more than half of the participants in this research does not have the proper knowledge and intention regarding code-switching, and they perform it for sheer convenience in colloquial practice and communication. However, most of the participants do not support code-switching because they are concerned about their English language efficiency. And they also assert that Code-switching does not play a major role in the emergence of new sorts of English language because there are, in truth, other reasons behind this.

conducted in the field of "family language policy" have demonstrated the central importance of the multiple language dynamics at play within bilingual and multilingual families, which are considered to be privileged places for intergenerational transmission and socialisation. If the studies undertaken during recent years in the field of family language policy-in particular, those that focussed upon established immigrant families-have extensively analysed methodological and epistemological aspects, rather less attention, to our knowledge, has been paid specifically to the verbal interaction and "empirical movement of the speech" (Cordingley, 2014). Qualifiying Interactional Sociolinguistics as a broad methodological base and comprehensive framework, Rampton (2017) demonstrates how this pioneer approach to research by John Gumperz and Dell Hymes (1972) set forth important contributions in sociolinguistics but IS seems to be largely accommodated within linguistic ethnography or anthropology. Nevertheless, there is an urgency and necessity to revisit and explore its potential from the viewpoint of family language policy paradigm.

At least since Aristotle, language has been seen as distinctively human in its complexity. Ethologists have increased our appreciation of how other mammals-dolphins, chimpanzees, gorillas, and so on-employ sounds to signal one another in sophisticated ways, but humans, in conducting their everyday affairs, rely on spoken and gestural forms of intercourse to an unparalleled degree (Eibl-Eibesfeldt, 1989). Despite the centrality of language use in human society, social psychology textbooks often ignore the topic (Clark, 1985, p. 179), and when they do pay attention it is to regard language as a mode of communication or a vehicle whereby humans transmit information, including ideas, thoughts, and feelings, from one to another. A variety of philosophers and social scientists regard the view of language as primarily communicative in function as the "conduit metaphor" (Reddy, 1979). This metaphor is rooted in the commonsensical notion that, through speech, one person conveys information by inserting it into words and sending them along a communicative channel. People receive the words at the other end and extract the encoded thoughts and feelings from them. The conduit metaphor reinforces an idea that problems of meaning in human society are essentially referential or concerned with how concepts correspond to or represent reality, and that language operates to make propositions about the world (Pitkin, 1972, p. 3). Instead of using the conduit metaphor and referential approach to meaning, scholars recently have approached language as a medium of organized social activity, in which words are "performatives" (Austin, 1962) or "deeds" (Wittgenstein, 1958, para. 546). It is partly through language that humans "do" the social world, even as the world is confronted as the unquestioned background or condition for activity. The conduit metaphor and "picture book" view of language, rather than the

Introduction to sociolinguistics in English as a second language - Learning framework - VILT-
This 4.16-hour-long class is designed to provide an overview of some of the essential Sociolinguistics concepts such as the difference between language and dialect, the role of mutual intelligibility, the different social groups: speech community, social networks; and community of practice (CofP) and how language is affected by different social variables like the place, social status, gender and sexual identity. This macro unit is divided into five bite-sized sequential teaching units. • This course is a Virtual Instructor-Led Class, with a total of five different sessions, 50-minute long each one. • A wide-ranging variety of learning activities, from presentations to discussions, to case studies, group practices, among others are used. • In these sessions electronic devices are needed; some of the key resources used are research articles, blog entries, YouTube videos, PowerPoint presentations, and others. • Sessions take place through a Zoom or Microsoft Teams meeting that is set up by the instructor and shared with the participants in advance.

Presentation slides that introduce the origins and features of pidgin and creole languages while also addressing the novel category of expanded pidgins (a.k.a. "pidgincreoles").

Created for an undergraduate sociolinguistics class at the English Communication Department at Payap University International College.

A language is considered as a sexist language if it conveys attitudes that stereotype a person according to gender rather than judging on individual merits. Feminists believe that English language is a sexist language because it involves negative attitudes towards women and maintains social inequalities between men and women. There are many English metaphors used to describe women in disagreeable manner, but this is rarely a case with men. Animal, food and villainous imageries are highly used to refer to women, such as: bitch, chick,-sugar, honey, tomato,-witch and so on. Animal imageries compare women with helpless creatures, food imageries with items used for sustenance and pleasure, and villainous imageries with evil creatures. More or less, in every society, women are believed to be weak and subordinate to men who are considered to be masculine. Even by linguistic items, men are presented as the head of societies. English morphology generally takes the male form as the base form, and adds suffix to construct the female form, for example: lion-lioness, tiger-tigress, actor-actress, etc. Suffix 'ess' carries connotations of lack of seriousness. By using the words 'he' and 'man' as generic forms, women are kept invisible and undermined. My first language is Bengali, so it was a question as to whether my language is also a sexist one. Sexism is also a usual feature of Bengali language, and even a careless observation on daily language can help identify the presence of sexism in Bengali. Women are sometimes referred by the following villainous imageries: Rakkhoshi (রাক্ষসী) = female monster; daini (ডাইনী) = witch. Even in terms of morphology, male form appears to be the base form in Bengali language, such as: chakor-chakrani (চাকর-চাকরানী) = servant-maidservant, shingho-shinghi (সসিংহ-সসিংহী) = lion-lioness, etc. Even names of Bengali children follow sexism; a male child is never named Nodi (নদী) = river and a female child is never named Shagor (সাগর) = sea. Even by means of names, men are presented as a strong figure and women as the subordinate figures who possess lesser strength comparing to their opposite gender. From the above discussion, it is obvious that both Bengali and English are sexist languages; delve into your language to discover sexism in your language.

2013 1 BAB I PENDAHULUAN A. Rumusan Penelitian Hampir dipastikan budaya dapat mempengaruhi gaya berkomunikasi setiap orang, baik dalam komunikasi verbal dan non verbal. Perbedaan gaya berkomunikasi ini dapat terjadi dalam percakapan antar penutur dan mitratutur yang berasal dari budaya yang berbeda, bahkan ketika mereka berbicara dalam bahasa yang sama. Fenomena ini seringkali menghasilkan kesalahpahaman antara keduanya, karena apa yang dianggap 'normal' oleh salah seorang partisipan, belum tentu dapat diterima secara 'nyaman' oleh partisipan lain. Kata sapaan digunakan untuk menegur sapa orang yang diajak berbicara. Sistem penggunaan kata sapaan dalam suatu bahasa dengan bahasa yang lain tentulah berbeda. Oleh karena itu, penggunaan kata sapaan dalam suatu bahasa dapat mencerminkan sistem interaksi sosial masyarakat penuturnya. Hal ini dapat terjadi karena tiap-tiap budaya memiliki kaidah bahasa dan nilai masyarakat yang berbeda. Perbedaan ini membawa konsekuensi bagi orang yang akan mempelajari dan menggunakannya dalam tindak komunikasi. Salah satu kata sapaan yang digunakan dalam bahasa Indonesia adalah pronomina (kata ganti orang). Pronomina yang dipakai sebagai kata sapaan harus disesuaikan dengan lawan bicara kita, situasi dan lingkungan terjadinya percakapan agar tidak terjadi salah paham antara pembicara dan lawan bicaranya, yang dapat mengakibatkan terganggunya komunikasi. Dalam hal ini, penulis tertarik untuk melakukan suatu penelitian tentang strategi penggunaan pronomina bahasa Indonesia dalam kata sapaan sebagai suatu bentuk pola komunikasi verbal dalam budaya Jawa dan Sunda. Masalah yang hendak dijawab dalam penelitian ini adalah sebagai: Bagaimana penggunaan prononima sebagai kata sapaan pada Penutur berlatar belakang budaya Sunda dan Jawa? dalam ragam bahasa Indonesia standar dikelompokkan sebagai berikut: