By Claudia Romano, Dana Leonard, & Elizabeth Teerlink
As we made the journey from Swarthmore to North Philadelphia to meet with James Burns, we discussed our expectations, or lack thereof, for this interview. We had done a MuralArts tour through our sociolinguistics course a couple of weeks prior that had inspired us to center our final project around murals in Philly. But on that train ride, we realized that we didn’t really know where we were going with this project’s narrative. We walked out of the train station into North Philly and found ourselves in an alleyway after following the directions James had given us. We called James, unable to find the studio he was working in, and it all became clear from there.
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by Rhiannon Smith & Gretchen Trupp
"The ancient battle cry was 'We're Queer and We're Here.' Watch the Video.An Exploratory Critique of Philadelphia's Gayborhood.
Our video project surveys an area of the city of Philadelphia called the Gayborhood, which is located in Washington Square West covering about 9 blocks, and which has rainbow street signs and crosswalks in addition to rainbow flags on many establishments. There are a variety of buildings in the Gayborhood, ranging from subsidized housing to historical bookstores to LGBTQ-specific health clinics to luxury apartments, restaurants, stores, and clubs. While a variety of different people live in the area, its original intended purpose was as an inclusive neighborhood space with a higher queer population* and to offer support and solidarity for these persons.
by Amy Giacomucci, Aurora Martinez del Rio, & Richard Monari
Watch the Video.Finely a Knitting Party.
We visited Finely a Knitting Party two times. During our first visit, we filmed a Saturday afternoon knitting class run by Cathy Finley, the owner of the shop. We photographed the space and conversed with the attendees, both on and off camera. At this time, we chose to collect footage of community-driven interactions interspersed with occasional questions from us regarding their current projects and past experiences with knitting. Then, in our second visit, we interviewed Cathy about her experience as the owner of the knitting shop and as a member of the knitting community. The physical space of the knitting shop and the community within it are tied together to form a linguistic landscape. A linguistic landscape is the interaction of different language communities within a physical space.
A Desire to be Understood
At the core of our social experiences is a desire to be understood, to be heard, and to connect with users we find a commonality with. We want people to discuss our ideas with, validate our concerns, and share in our joys. When we turn to new and additional languages, we are celebrating these human threads in new modalities of self-expression and community. Time and again, this has been my personal experience, when I learned Malay, and later Swahili, and Arabic. This is how I know language learning to be the ultimate journey in self-awareness and communication. Working with new speakers of Arabic in Jordan in 2014, I used ethnographic techniques to investigate their attitudes toward dialects of Arabic, and their preferences for Jordanian Arabic. What I learned, and experienced with them through participant observation, was the importance of using colloquial dialects in everyday settings, and the personal dimensions that language embodies for each user. This is what Winnie, a Chinese American speaker of Arabic, shares with me in our interview, that: "It's necessary to have language through which you can express yourself well." Talking with Winnie from Jamie Thomas on Vimeo.
Localization in Real Time
In our day-to-day lives, we spend maybe 40-50% of a weekday in a formal work or school setting. However, even in formal settings, our speech and conversations may not all be conducted in fully formal registers of talk. We can usually get a joke in edgeways here and there. In Arabic, it's the formal, information-bearing bits that are communicated in mostly Modern Standard Arabic, and the jokes and gab and gossip that come across in a colloquial variety. Interestingly enough, it's Modern Standard Arabic that adult language learners are taught in colleges and universities in the U.S. If learners can gain access to instruction in other dialects of Arabic, these opportunities typically become available through study abroad (though a few U.S. universities offer courses in Egyptian and Levantine dialects on a limited basis). As you might imagine, there's a certain excitement in learning a new dialect, or unique version, of a language you've already studied for some time. This was the case for the American learner of Arabic that I worked with in Amman, Jordan. We were excited to see all the ways that Jordanian Arabic replaced words in Modern Standard Arabic with words of its own, and presented alternative expressions that we could begin using. But we also recognized the powerful utility of the colloquial dialect. Over time, I could see learners strategically avoiding use of Modern Standard Arabic, in favor of the local variety. I began to realize that what they were doing was localizing their experience in study abroad. In our desire to speak with locals, we began to speak like locals, to minimize distance in our conversations. In other words, there didn't seem to be a way to talk informally, casually, or personably in the Standard variety. This was why we turned to Jordanian Arabic, so we could express ourselves with a type of speech that mirrored the feel of
Her name: Lubna. I sat down with one of conversation partners working with the program for American students at the University of Jordan. She's nothing short of amazing! With her vivacious spirit, she shared how spending time with American students had truly become a unique opportunity of exchange.
The Arabic word for exchange, تبادل (tebaadl), has at its center, the word for change, بدل (badala). This in mind, the idea of exchange is to reciprocate between parties, and impact each other. Communication presents increased opportunities for the exchange of ideas, where language learning empowers participants and maximizes intercultural learning. Talking with Lubna from Jamie Thomas on Vimeo.
As part of my 2014 fieldwork in Amman, Jordan, I spent time with Jordanians involved in teaching Arabic, and their students, learners from U.S. colleges and universities. On campus at the University of Jordan, and in coffee shops and afterschool hangouts, I observed American students working together with Jordanian conversation partners for a full semester.
American students were picking up new words from their local counterparts, and so was I. With more words under our belt, our afterschool exchanges moved from coffee shops to restaurants and bars. Language was becoming a vehicle of more than grammar and vocabulary. We were learning about Jordanian life, eating mansaf (the national dish!), taking part in concerts, and local volunteer organizations. Using Jordanian Arabic |
Main AuthorJamie A. Thomas is a linguistic anthropologist and digital media producer. Her forthcoming book Zombies Speak Swahili is all about the undead, videogames, and viral Black language. She teaches at Santa Monica College and CSU Dominguez Hills. Archives
January 2022
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