Sociolinguistics

Diglossia refers to a situation where two linguistic varieties coexist within a given speech community. One variety, labeled the ‘high variety’, is used in formal domains including education, while the other variety, labeled the ‘low variety’, is used principally in instances of informal extemporaneous communication. The domains of use, however, are not strictly separate and especially so with the increase in electronic modes of communication. This results in what has been described as diglossic code-switching, and the gradual encroaching of, in the case under consideration here, vernacular Arabic upon the domains of use of Standard Arabic.

While the genetic relationship between the two varieties is central in the definition of a classical diglossic situation as in the case of Arabic, the concept of diglossia has often been extended in the literature to cover situations of a functional distribution between languages that are genetically distant, such as with the situation of Spanish and Guaraní in Paraguay.

In North Africa, vernacular Arabic is in a classical diglossic distribution with Standard Arabic, while the Berber languages are often described as existing in a situation of extended diglossia with Arabic. However, distinguishing between diglossia as it exists between the Arabic dialects and Standard Arabic and the situation of bilingualism that involves Arabic, Berber, and European languages provides the best framework for describing the linguistic situation in North Africa. Diglossia is a key element in understanding the mechanisms of the region’s language contact and change as it plays a central role in shaping language attitude, language policy, and language planning.

In the indigenous sociolinguistic systems of West Africa, an important way of expressing—and creating—social hierarchy in interaction is through intermediaries: third parties, through whom messages are relayed. The forms of mediation vary by region, by the scale of the social hierarchy, and by the ways hierarchy is locally understood. In larger-scale systems where hierarchy is elaborate, the interacting parties include a high-status person, a mediator who ranks lower, and a third person or group—perhaps another dignitary, but potentially anyone. In smaller-scale, more egalitarian societies, the (putative) interactants could include an authoritative spirit represented by a mask, the mask’s bearer, a “translator,” and an audience. In all these systems, mediated interactions may also involve distinctive registers or vocalizations. Meanwhile, the interactional structure and its characteristic ways of speaking offer tropes and resources for expressing politeness in everyday talk.

In the traditions connected with precolonial kingdoms and empires, professional praise orators deliver eulogistic performances for their higher-status patrons. This role is understood as transmission—transmitting a message from the past, or from a group, or from another dignitary—more than as creating a composition from whole cloth. The transmitter amplifies and embellishes the message; he or she does not originate it. In addition to their formal public performances, these orators serve as interpreters and intermediaries between their patrons and their patrons’ visitors. Speech to the patron is relayed through the interpreter, even if the original speaker and the patron are in the same room. Social hierarchy is thus expressed as interactional distance.

In the Sahel, these social hierarchies involve a division of labor, including communicative labor, in a complex system of ranked castes and orders. The praise orators, as professional experts in the arts of language and communication, are a separate, low-ranking category (known by the French term griot). Some features of griot performance style, and the contrasting—sometimes even disfluent—verbal conduct of high-ranking aristocrats, carry over into speech registers used by persons of any social category in situations evoking hierarchy (petitioning, for example). In indigenous state systems further south, professional orators are not a separate caste, and chiefs are also supposed to have verbal skills, although still using intermediaries. Special honorific registers, such as the esoteric Akan “palace speech,” are used in the chief’s court. Some politeness forms in everyday Akan usage today echo these practices.

An example of a small-scale society is the Bedik (Senegal-Guinea border), among whom masked dancers serve as the visible and auditory representation of spirit beings. The mask spirits, whose speech and conduct contrasts with their bearers’ ordinary behavior, require “translators” to relay their messages to addressees. This too is mediated communication, involving a multi-party interactional structure as well as distinctive vocalizations.

Linguistic repertoires in the Sahel have long included Arabic, and Islamic learning is another source of high status, coexisting with other traditional sources and sharing some interactional patterns. The European conquest brought European languages to the top of West African linguistic hierarchies, which have remained largely in place since independence.

Mixed languages are a rare category of contact language which has gone from being an oddity of contact linguistics to the subject of media excitement, at least for one mixed language—Light Warlpiri. They show considerable diversity in structure, social function, and historical origins; nonetheless, they all emerged in situations of bilingualism where a common language is already present. In this respect, they do not serve a communicative function, but rather are markers of an in-group identity. Mixed languages provide a unique opportunity to study the often observable birth, life, and death of languages both in terms of the sociohistorical context of language genesis and the structural evolution of language.

Pidgin languages sometimes form in contact situations where a means of communication is urgently needed between groups lacking a common code. They are typically less elaborate than any of the languages involved in their formation, and in comparison to those, reduction characterizes all linguistic levels.

The process is relatively uncommon, and the life span of pidgins is usually short – most disappear when the contact situation changes, or when another medium of intergroup communication becomes available. In some rare cases, however, they expand (both socially and structurally), and may even nativize, i. e. become mother tongues to their speakers (when they may be re-labelled “creoles”).

Pidgins are severely understudied, and while they are often mentioned as precursors to creoles, few linguists have shown a serious interest in them. As a result, many generalizations have been based on extremely limited amounts of data or even on intuition. Some frequently occurring ones is that pidginization is a case of second language acquisition, that power and prestige are important factors, and that most structures are derived from the input languages. My work with pidgins has led me to believe the opposite to be true in these cases: pidgins form through a trial-and-error process, where anything that is understood by the other party is sanctioned, this process is one of collaborative language creation (rather than one involving one group of teachers and one group of learners), and much of what finds its way in the resultant contact language do so independently of what the creators spoke prior to their encounter.

As for theoretical implications, pidgins may shed light on which features in traditional languages are necessary for communication, and which are superfluous from the point of view of pure information transmission.

The Social Network Analysis approach (SNA), also known as sociometrics or actor-network analysis, investigates social structure on the basis of empirically recorded social ties between actors. It thereby aims to explain e.g. the processes of flow of information, spreading of innovations, or even pathogens throughout the network by actor roles and their relative positions in the network based on quantitative and qualitative analyses. While the approach has a strong mathematical and statistical component, the identification of pertinent social ties also requires a strong ethnographic background. With regard to social categorization, SNA is well suited as a bootstrapping technique for highly dynamic communities and under-documented contexts. Currently, SNA is widely applied in various academic fields. For sociolinguists, it offers a framework for explaining the patterning of linguistic variation and mechanisms of language change in a given speech community.

The social tie perspective developed around 1940, in the field of sociology and social anthropology based on the ideas of Simmel, and was applied later in fields such as innovation theory. In sociolinguistics, it is strongly connected to the seminal work of Lesley and James Milroy and their Belfast studies (1978, 1985). These authors demonstrate that synchronic speaker variation is not only governed by broad societal categories but is also a function of communicative interaction between speakers. They argue that the high level of resistance against linguistic change in the studied community is a result of strong and multiplex ties between the actors. Their approach has been followed by various authors, including Gal, Lippi-Green, and Labov, and discussed for a variety of settings; most of them, however, are located in the Western world.

The methodological advantages could make SNA the preferred framework for variation studies in Africa due to the prevailing dynamic multilingual conditions, often on the backdrop of less standardized languages. However, rather few studies using SNA as a framework have yet been conducted. This is possibly due to the quite demanding methodological requirements, the overall effort, and the often highly complex linguistic backgrounds. A further potential obstacle is the pace of theoretical development in SNA. Since its introduction to sociolinguistics, various new measures and statistical techniques have been developed by the fast growing SNA community. Receiving this vast amount of recent literature and testing new concepts is likewise a challenge for the application of SNA in sociolinguistics.

Nevertheless, the overall methodological effort of SNA has been much reduced by the advancements in recording technology, data processing, and the introduction of SNA software (UCINET) and packages for network statistics in R (‘sna’). In the field of African sociolinguistics, a more recent version of SNA has been implemented in a study on contact-induced variation and change in Pana and Samo, two speech communities in the Northwest of Burkina Faso. Moreover, further enhanced applications are on the way for Senegal and Cameroon, and even more applications in the field of African languages are to be expected.

Despite their large demographic size, intra-continental African migrations have hardly been taken into account in the theorizing on migration in transnational studies and related fields. Research questions have been framed predominantly from a South-to-North perspective on population movements. This may be a consequence of the fact that the extent and complexity of modern population movements and contacts within Africa are hard to assess, owing mainly to lack of reliable data. For sociolinguists the challenge is even greater, partly because of the spotty knowledge of linguistic diversity in the continent and the scarcity of adequate sociolinguistic descriptions of the ways in which Africans manage their language repertoires. Despite these limitations, a sociolinguistics of intra-continental African migrations will contribute significantly to a better understanding of the conditions, nature, and periodicity of population contacts and interactional dynamics. It will help explain why geographic mobility entails reshaping sociocultural practices, including the language repertoires of both the migrants and the people they come in contact with. Moreover, the peculiarity of African economies, which rely heavily on informal non-institutionalized practices, prompts a rethinking of assumptions regarding the acquisition of the host country’s language(s) as the primary facilitator of the migrants’ socioeconomic inclusion. A sociolinguistic understanding of migrations within Africa can help to formulate new questions and enrich the complex pictures that the study of other parts of the world has already shaped.

English clearly is the world’s most widely used language in the early 21st century: the language of formal and other interactions in very many countries, the main tool of globalization, and the default choice for transnational communication. Initially, the expansion of the British Empire, beginning in the 17th century and driven by various motives for colonization, brought it to all continents: North America and the Caribbean, the southern hemisphere (including Australia, New Zealand, South Africa, and other territories), and also Asia, Africa, and the Pacific region. In contact with indigenous languages new, increasingly stable and localized varieties of English with properties and functions of their own have grown in many countries. These varieties have come to be summarily labeled as “World Englishes,” and a new subdiscipline in linguistics has emerged since the 1980s investigating their features and conditions of use. They have conventionally been classified according to their status in specific countries and territories, as native, second, or foreign languages, respectively, and several theoretical models have been proposed to account for their status, developments, and mutual relationships. Vibrant changes of the recent past, broadly associated with a sociolinguistics of globalization and increasing superdiversity, have continued to push the dissemination of English to new contexts, both socially and individually, and a “post-varieties approach” is now being envisaged.

A wide range of facts and issues can be discussed and investigated when addressing World Englishes. The basic perspective, obviously, concerns the sociohistorical diffusion of the language: Who brought English to which territories, when, and why? And how has the language been transformed in different places? It has been argued convincingly (in the “Dynamic Model” of the evolution of Postcolonial Englishes) that despite all geographical, historical, and social differences, amazing similarities in the emergence of these new varieties, grounded in principles of sociolinguistic accommodation and identity transformations, can be identified. In all contexts and territories, contact with local and other languages has been determinative, usually via the process of second-language acquisition of English by indigenous people. Language policies and their implementation by means of strategies of language pedagogy have played a major role, and all of this is shaped decisively by linguistic attitudes—the question of what speakers and authorities believe about such emerging varieties and their relationship to norms of correctness. Also, specific structural patterns and types of linguistic phenomena can be observed in all these varieties on all levels of language organization.

Consequently, the notion of “English” today needs to be retuned from thinking of it as a single, monolithic entity, a linguistic “standard” and a reference system, to understanding it as a set of related, structurally overlapping, but also distinct varieties, the products of a fundamental “glocalization” process with variable, context-dependent outcomes.