1 00:00:00,030 --> 00:00:00,720 Hi, Jessica. 2 00:00:00,720 --> 00:00:11,100 Jessica Chandra's and the title of the paper is language ideologies as urban industrial infrastructure associated with spatial analysis of identity, 3 00:00:11,100 --> 00:00:15,120 belonging and multilingualism, including Maharashtra. 4 00:00:15,120 --> 00:00:19,340 Take it away. Thank you. No. 5 00:00:19,340 --> 00:00:26,330 Thank you for attending. I know it's getting late in India, so I appreciate seeing the numbers of of attendees. 6 00:00:26,330 --> 00:00:33,560 It's great. So in this paper, I'm trying out some new methods and analysis and anthropology. 7 00:00:33,560 --> 00:00:43,010 Ultimately, I'm trying to map language to identity to space, so I'm going to read a bit and then also present on the slides. 8 00:00:43,010 --> 00:00:48,710 So let's see if I can share my screen. 9 00:00:48,710 --> 00:01:03,140 Here we go. OK, so taking you to Brunei today, I'm going to share with you some implications of navigating an urban Indian linguistic context, 10 00:01:03,140 --> 00:01:07,430 and I'm so happy to present as part of this panel because I think it's been 11 00:01:07,430 --> 00:01:12,950 really interesting to hear different aspects of identity and language so far. 12 00:01:12,950 --> 00:01:22,150 I argue in this paper that language contributes to subjectively experiencing where we go. 13 00:01:22,150 --> 00:01:28,360 Yes, language contributes to subjectively experiencing WHO spatial organisation. 14 00:01:28,360 --> 00:01:35,200 I present what I'm calling a linguistic infrastructure or the socio spatial linguistic boundaries of the city from data I collected 15 00:01:35,200 --> 00:01:45,160 using ethnographic and mapping methods and linguistic analysis from my dissertation and dissertation research and from 2016 to 2018. 16 00:01:45,160 --> 00:01:53,380 I ground this discussion of multimodal semiotics in language ideologies as beliefs about language that motivate behaviour. 17 00:01:53,380 --> 00:01:59,110 I do this to expand an understanding of the ways language ideologies are enacted and circulated. 18 00:01:59,110 --> 00:02:04,870 Language ideologies are a useful platform to explore subjective experiences of belonging 19 00:02:04,870 --> 00:02:09,070 through language and spatial navigation because they reflect politically charged, 20 00:02:09,070 --> 00:02:16,540 purposeful and directed ways of using language, as well as representing shared beliefs about language. 21 00:02:16,540 --> 00:02:23,050 In this paper, I'll explore multilingual practises as code switches between distinct and marked language 22 00:02:23,050 --> 00:02:29,020 varieties due to language and evidencing placemaking and socio spatial boundaries. 23 00:02:29,020 --> 00:02:35,080 I also define code switching within a context of trans language or an integrated communication repertoire, 24 00:02:35,080 --> 00:02:40,390 as code switching is a hegemonic linguistic practise that upholds socialised language 25 00:02:40,390 --> 00:02:45,400 hierarchies by considering different communicative and ideological domains, 26 00:02:45,400 --> 00:02:52,150 mainly in this paper and in my research amongst English, Hindi, Marathi and in the study. 27 00:02:52,150 --> 00:02:57,910 So understanding the city's infrastructure and spatial organisation through language guides, 28 00:02:57,910 --> 00:03:05,470 one's experiences of the city and role within it by bringing out overlapping similarities in navigating social space and 29 00:03:05,470 --> 00:03:14,050 socially constructed understandings of identity and belonging as language plays an important role in our daily interactions. 30 00:03:14,050 --> 00:03:23,020 And as as you all know, it is common for people in India to speak and understand more than one language or dialect. 31 00:03:23,020 --> 00:03:33,160 I gave this paper actually as to a an American audience, so some of the things I explain are a little bit far beyond what you may need. 32 00:03:33,160 --> 00:03:36,820 But communication can often entail different scripts as well. 33 00:03:36,820 --> 00:03:43,660 In multilingual settings such as ideologies about languages can index various aspects of identities and language. 34 00:03:43,660 --> 00:03:47,080 Ideologies play a role in this index process. 35 00:03:47,080 --> 00:03:54,190 Languages and the aesthetics of languages communicate meaning and also index identities and in-group belonging, including. 36 00:03:54,190 --> 00:04:01,810 My goal in this paper, then, is to expand on and link a discussion of language ideologies to experiencing physical space 37 00:04:01,810 --> 00:04:06,790 through visual language modalities as an analysis of identity categories and belonging, 38 00:04:06,790 --> 00:04:14,530 and to evidence the circulation of language ideologies and to explain a bit more of the social and linguistic landscape, 39 00:04:14,530 --> 00:04:17,710 I'll explore signs, their scripts and placements. 40 00:04:17,710 --> 00:04:26,440 Second, I will share hand-drawn maps that illuminate subjective experiences of the signed scripts and languages as semiotic identity markers. 41 00:04:26,440 --> 00:04:32,920 I used a form of map drawing called mental mapping and language on signs throughout three neighbourhoods to show 42 00:04:32,920 --> 00:04:40,420 distinctions and linguistic communities that order experiences of movement in daily life through linguistic resources. 43 00:04:40,420 --> 00:04:46,390 The result, when considering these examples of signs and maps, is an analysis of how language, 44 00:04:46,390 --> 00:04:50,350 how knowledge of meanings attached to languages and scripts circulate amongst 45 00:04:50,350 --> 00:04:57,270 residents and contributes to social stratification through identity categories. 46 00:04:57,270 --> 00:05:01,590 So important to note that while Mumbai is the capital of Maharashtra, 47 00:05:01,590 --> 00:05:09,270 Pune commonly referred to as the cultural capital and the long history attached to this is sort of separate from my argument. 48 00:05:09,270 --> 00:05:15,690 But what's important to note is that I draw upon for my immediate argument the strong history 49 00:05:15,690 --> 00:05:21,600 of Marathi language use and greenery tied to traditional ideals of cultural Hindu orthodoxy. 50 00:05:21,600 --> 00:05:29,220 So to explain examples of ways that linguistic expectations play out in visual language on science, 51 00:05:29,220 --> 00:05:32,880 I'll share the collection of science here and explain their significance. 52 00:05:32,880 --> 00:05:38,340 It's important to note that there's I'm drawing also on the provision of the 2001 and 53 00:05:38,340 --> 00:05:44,760 2008 amendments to the Maharashtra Shops and Establishments Act of Nineteen Sixty One, 54 00:05:44,760 --> 00:05:50,850 which states that all signboards and name plates of commercial establishments must be in the script. 55 00:05:50,850 --> 00:05:56,130 It is common to see assigned words of English names and words in the Roman script and 56 00:05:56,130 --> 00:06:01,590 the vernacular script usually transliterated and sometimes translated into Marathi. 57 00:06:01,590 --> 00:06:10,920 And so here the the signs. I think we're really interested almost across the street from each other on City Road in the central area of. 58 00:06:10,920 --> 00:06:18,270 So no parking on the right in in English and three different scripts and then no parking. 59 00:06:18,270 --> 00:06:23,070 And then they got it's got yellow. 60 00:06:23,070 --> 00:06:26,250 Translated into an aggregate in Marathi. 61 00:06:26,250 --> 00:06:36,150 So many establishments in newer areas of the city have responded to this act by having their names prominently displayed in the Roman 62 00:06:36,150 --> 00:06:46,440 script and then include a small transliteration of the name in the script usually displayed under or to the side of the English one. 63 00:06:46,440 --> 00:06:51,960 So I provide here typical signboard located in three areas of the city and demonstrated on the map. 64 00:06:51,960 --> 00:07:03,210 There, I draw these examples from around the more cosmopolitan and ethnically socioeconomically mixed neighbourhood Deccan Gymkhana, 65 00:07:03,210 --> 00:07:12,360 a more conservative Hindu Brahmin neighbourhood. And finally, from the Old City in ship to our pet, which is on the next couple of slides. 66 00:07:12,360 --> 00:07:16,290 So important to note also that while these are distinct neighbourhoods in Pune, 67 00:07:16,290 --> 00:07:25,500 they're not as exclusively homogenous as I've described them here, but I use the glasses that my interlocutors explain in them to me with. 68 00:07:25,500 --> 00:07:29,550 So in this slide, these are from as the the X is on the map show. 69 00:07:29,550 --> 00:07:34,680 They're from ound and deccan and you have kind of a typical scene. 70 00:07:34,680 --> 00:07:38,830 Many of you are probably familiar with this from Pune and from other cities as well, 71 00:07:38,830 --> 00:07:45,390 but the names in the Roman script are their English words or or words like fasttrack. 72 00:07:45,390 --> 00:07:55,740 And then this script, written in India, inaugurate the the names written in Devon Augury and to the side, 73 00:07:55,740 --> 00:08:02,340 the dental tree one was really interesting because it's also transliterated dental tree, but then also rich in that. 74 00:08:02,340 --> 00:08:07,140 And so I can't now. So a translation as well in Devon. 75 00:08:07,140 --> 00:08:13,080 And then the recipe signed from Deccan, almost a mirror image, which I thought was really interesting in size, 76 00:08:13,080 --> 00:08:22,170 colour, the size of the sign, size of the script colour as well, but the English word recipe transliterated. 77 00:08:22,170 --> 00:08:26,940 So the next slide then shows. We go next. 78 00:08:26,940 --> 00:08:37,530 Ampoules from Chicago. I pick and you see in the in the bottom sign, they're almost the flipped aesthetic of English. 79 00:08:37,530 --> 00:08:48,540 So Green Bakery. But The Menagerie transliteration very, very large and then English in Roman script small beneath it and other signs around it. 80 00:08:48,540 --> 00:08:56,740 Also having very different aesthetics and endeavour, augury and the sign on the right as well, showing Charlie silks. 81 00:08:56,740 --> 00:09:09,220 So some English words, but all in not great wholesale direct resale, and we create an interesting kind of interchange of English and Marathi. 82 00:09:09,220 --> 00:09:17,260 OK, so the signs and scripts I bring them here to represent you will examples of what I then go to the maps with of the 83 00:09:17,260 --> 00:09:24,460 linguistic landscape of these three central neighbourhoods that many of my interlocutors then navigated daily. 84 00:09:24,460 --> 00:09:32,140 Linguist Ron and Susanne Skogland referred to the study of social meaning of placements of material science as geo semiotics. 85 00:09:32,140 --> 00:09:35,770 And I consider geo semiotics in the materiality of signage here, 86 00:09:35,770 --> 00:09:41,710 along with the modalities of representing language as an additional element of my analysis. 87 00:09:41,710 --> 00:09:49,480 The feminist geographer Doreen Massey states that social relations always have a spatial form and spatial content, 88 00:09:49,480 --> 00:09:55,510 so the conventions of signage here from each neighbourhood show social relations of residents and 89 00:09:55,510 --> 00:10:01,210 neighbourhood identities in connexion with other neighbourhoods and prevailing consumer cultures. 90 00:10:01,210 --> 00:10:07,540 I'd like to say a lot more about the semiotics of language and scripts in these signs, and I will, as I try to adapt this, 91 00:10:07,540 --> 00:10:13,780 talk into an article I'd like to hear maybe some comments on like working out this, 92 00:10:13,780 --> 00:10:20,230 this component of this talk for an article, but I'll move on to show how this has been evidenced. 93 00:10:20,230 --> 00:10:29,650 The materiality of language here is evidenced and picked up and incorporated and circulated in defining the linguistic infrastructure of the city. 94 00:10:29,650 --> 00:10:35,980 So here I move to the products of mental mapping, and in this method, 95 00:10:35,980 --> 00:10:41,650 I asked my interlocutors to to illuminate language as mapped onto social space in the city. 96 00:10:41,650 --> 00:10:48,700 So mental mapping asks individuals with insider knowledge of a place to draw a map from memory of particular 97 00:10:48,700 --> 00:10:56,710 areas to create an intimate view of locations based on their layering of subjective experiences within a place. 98 00:10:56,710 --> 00:11:02,890 I had experienced movement in the city with some of my interlocutors and saw how our movement throughout different 99 00:11:02,890 --> 00:11:07,090 neighbourhoods resulted in their use of different languages as we travelled through regions of the city. 100 00:11:07,090 --> 00:11:12,880 So this brought about that movement brought about my interest in using maps. 101 00:11:12,880 --> 00:11:16,360 I asked my interlocutors then to draw a mental map of Puni. 102 00:11:16,360 --> 00:11:26,410 However, they defined it through the lens of languages, scripts, linguistic communities defined by their interactions and movements through the city, 103 00:11:26,410 --> 00:11:30,520 through the geography of the city, and the results are drawings. 104 00:11:30,520 --> 00:11:35,380 I ended up with 12 maps, and I am going to share four with you here. 105 00:11:35,380 --> 00:11:41,170 Drawings that highlight a socio spatial element of language experiences. 106 00:11:41,170 --> 00:11:45,100 What this tells us is not just about language, ideologies and identity, 107 00:11:45,100 --> 00:11:53,260 but also about commonly understood forms of social segregation and puni, and perhaps something about language clusters, too. 108 00:11:53,260 --> 00:11:54,820 So before they begin drawing, 109 00:11:54,820 --> 00:12:05,110 each individual had included in my study they were already sort of interested and knew about my broader research on language and education. 110 00:12:05,110 --> 00:12:10,210 Each of the people I asked to draw maps had lived in CUNY for at least four years, many more. 111 00:12:10,210 --> 00:12:17,500 For most of their lives, and they could label whatever they wanted in English and Marathi and the Roman script, 112 00:12:17,500 --> 00:12:23,290 and they would not agree whatever they saw most comfortable or indicative of the city to them. 113 00:12:23,290 --> 00:12:31,090 And many wrote in English, but not all, and I have a feeling this is because most of my interactions with them was in English. 114 00:12:31,090 --> 00:12:39,220 So overall, their maps show the experiences of Puneri residents in regard to how they know and perceive the city intersecting with space, 115 00:12:39,220 --> 00:12:43,960 time, language, ethnicity, religion and socioeconomic class. 116 00:12:43,960 --> 00:12:48,820 And I'll explain some of the signs here. I included this one because the author had a very nice. 117 00:12:48,820 --> 00:12:52,990 This was actually the first map I solicited and I. 118 00:12:52,990 --> 00:13:01,900 It has a very nice key for us. So you have the names of different neighbourhoods that this author decided were important to include a spatial element, 119 00:13:01,900 --> 00:13:08,290 kind of like you're looking at a map that you would see of Opuni. 120 00:13:08,290 --> 00:13:15,670 And he's also included some examples or explanations of his reasoning for language. 121 00:13:15,670 --> 00:13:23,800 So in green, you can see some elements relating to religion, so language defined by then religious groups, 122 00:13:23,800 --> 00:13:28,330 religious clusters, and also a little bit to do with some labour and commercial activity. 123 00:13:28,330 --> 00:13:34,800 So in the far left hand under Walker, you can see because of IT companies. 124 00:13:34,800 --> 00:13:42,820 So continuing on this map shares also a geographic element, a major defining feature in the city, 125 00:13:42,820 --> 00:13:50,230 the reverse and how the other forms of space and language are mapped around the rivers. 126 00:13:50,230 --> 00:13:56,800 So this author also has some very longstanding intimate experiences moving 127 00:13:56,800 --> 00:14:00,760 throughout different neighbourhoods living in different neighbourhoods in Punam, 128 00:14:00,760 --> 00:14:05,710 and she includes an interesting temporal element to this map. 129 00:14:05,710 --> 00:14:08,230 So there's again, sort of a key. 130 00:14:08,230 --> 00:14:16,780 And she includes changes that she's seen in her life, for example, again in the Walker area, up in the top left hand corner. 131 00:14:16,780 --> 00:14:24,700 There's the temporal element of new residence, perhaps in her understanding, speaking English, bringing English to the area around. 132 00:14:24,700 --> 00:14:30,100 Perhaps she defines original locals as Marathi speakers. 133 00:14:30,100 --> 00:14:33,520 And there's some other interesting things that stood out to me. 134 00:14:33,520 --> 00:14:39,070 So another part of this was that I asked my drivers to speak to me as they drew, 135 00:14:39,070 --> 00:14:42,790 or in this case, actually she wanted to go home and draw this on her own time. 136 00:14:42,790 --> 00:14:46,300 And when she brought it back to me, I talked through the elements with her. 137 00:14:46,300 --> 00:14:55,330 So I was really interested in the camp area in the lower right hand quadrant of the map Hebrew. 138 00:14:55,330 --> 00:15:01,960 And that was that was new to me, and she enlightened me to the the existence of the largest Asian synagogue. 139 00:15:01,960 --> 00:15:12,680 So that was something that I think reflected than a religious linguistic social aspect of the geography that was new. 140 00:15:12,680 --> 00:15:22,000 OK, the next map. As I briefly mentioned, my main dissertation focus was on language and education and this author. 141 00:15:22,000 --> 00:15:32,260 He had moved to today to pursue his master's degree. He then asked if he could define the stages through language used in educational institutions, 142 00:15:32,260 --> 00:15:40,840 so he mapped out the as he understood main education institutions being an educational hub in India as well. 143 00:15:40,840 --> 00:15:50,130 And in each institution, he identified some core aspects of language and identity that he used to classify the institutions. 144 00:15:50,130 --> 00:15:55,180 I thought this was fascinating because it shared a lot more than just about education. 145 00:15:55,180 --> 00:16:03,310 There's strong perhaps elements this there's two or three minutes left. 146 00:16:03,310 --> 00:16:12,220 OK, thank you. Yeah. So there's elements here that speak to broader aspects of identity, 147 00:16:12,220 --> 00:16:19,090 such as the inclusion of write English, speak Marathi under the agricultural college, for example. 148 00:16:19,090 --> 00:16:23,710 So the final map was drawn. 149 00:16:23,710 --> 00:16:31,060 Here we go by an author who divided the plane into more strict quadrants, 150 00:16:31,060 --> 00:16:37,630 and he himself lived in the lower or his family is from the lower right hand quadrant. 151 00:16:37,630 --> 00:16:44,260 He's from a Muslim background, and you could see the further development of that quadrant than perhaps in the other maps. 152 00:16:44,260 --> 00:16:49,540 So that's an interesting aspect, too, of the intimacy of spaces and understanding, again, 153 00:16:49,540 --> 00:16:55,210 different language clusters in these spaces based on one's familiarity and backgrounds. 154 00:16:55,210 --> 00:17:04,300 So moving on, then these convergence is amongst the different maps show some shared and marked 155 00:17:04,300 --> 00:17:07,870 knowledge about the city amongst different residents who are all middle class, 156 00:17:07,870 --> 00:17:17,050 mostly Hindu Brahmins. With the exception of this author who is from a Muslim background and the previous one from the Marathi caste, 157 00:17:17,050 --> 00:17:22,660 which is also then I didn't need to explain the caste system to this audience. 158 00:17:22,660 --> 00:17:25,240 When I approached these interlocutors to draw maps for me, 159 00:17:25,240 --> 00:17:29,560 all of them were already familiar with identifying different neighbourhoods by language use, 160 00:17:29,560 --> 00:17:36,220 even if they also often used other identity markers to classify geographic space such as religion class. 161 00:17:36,220 --> 00:17:39,940 Even veteran non-veg neighbourhoods, which is a whole other topic, 162 00:17:39,940 --> 00:17:46,600 as they were all in the middle classes and had experience moving around to different parts of the city for work or pleasure. 163 00:17:46,600 --> 00:17:55,180 The maps they draw indicate that there are specific aspects of their understanding of known as middle class, upper caste and mostly Hindu residents. 164 00:17:55,180 --> 00:18:03,040 Some of my interlocutors clearly preferred parts of the cities to other parts of the city, to others, and tried to avoid some areas. 165 00:18:03,040 --> 00:18:11,350 Language was the main distinguishing factor in the preference for space and was used as a gloss for feelings of either belonging or alienation. 166 00:18:11,350 --> 00:18:15,460 Along the lines of other aspects of identities like religion and class. 167 00:18:15,460 --> 00:18:22,480 While these maps are mostly similar to each other, they also show some divergences amongst interlocutors conceptions of the city. 168 00:18:22,480 --> 00:18:31,450 And each map shows that experiences are subjectively based on the personal experiences and identities of their experience and their specific authors. 169 00:18:31,450 --> 00:18:34,240 So, as you can see, many drew the same neighbourhoods, 170 00:18:34,240 --> 00:18:39,280 and these commonalities show that there is a consensus on which areas must be represented when discussing 171 00:18:39,280 --> 00:18:50,560 space and language and pruning and different areas coincide with ethnicity and language as well. 172 00:18:50,560 --> 00:18:57,330 Let's see. Moving on. Morality becomes an old and longstanding feature of the city, 173 00:18:57,330 --> 00:19:02,520 and all interlocutors indicated that the highest concentration of morality would be found in the city centre. 174 00:19:02,520 --> 00:19:06,150 So in conclusion, the city's spaces are not merely dwelled in, 175 00:19:06,150 --> 00:19:12,330 but they're constructs of belonging and social relatedness incorporated into understanding one's own identity within 176 00:19:12,330 --> 00:19:19,770 a located space and place identity categories socially position oneself and others within interactional contexts. 177 00:19:19,770 --> 00:19:24,180 And as these contexts change, identities are similarly dynamic. 178 00:19:24,180 --> 00:19:30,840 Bridging this argument further language identities is seen as seen in science or in a subjective understanding of communities 179 00:19:30,840 --> 00:19:38,760 divided by language in different areas or a linguistic infrastructure becomes a matter of linguistic and cultural capital. 180 00:19:38,760 --> 00:19:47,310 This also illuminates meanings attached to differences between categories of identification based on linguistic backgrounds and speech proprieties. 181 00:19:47,310 --> 00:19:49,077 Thank you.