This article examines the language use of drunken speakers in a bilingual community of the Southern Peruvian Andes. When drunk, speakers are less constrained in their linguistic choices by considerations of individual linguistic competence and of differential status between speaker and addressees. Cultural norms of heightened potency and diminished responsibility allow drunken speakers to extend their linguistic repertoires and to challenge established social relations. Spanish and Quechua carry very complex and ambiguous meanings related to local conceptions of power and evaluations of an Hispanic and a pre-Hispanic past. Drunks exploit the ambiguities in implicit social meanings that normally function to maintain the status quo as they use their extended communicative competence to present alternative views on the nature of social relations. (Bilingualism, language and power, social anthropology, South America)

A comparison is presented of Indian urban and rural sign languages of the deaf. The structures of both languages are designed for efficient communication but have developed differently in response to different sociolinguistic environments. The urban form transmits information primarily by means of appeal to a shared linguistic code; the rural form mainly by appeal to communal nonlinguistic knowledge. Both languages employ effective and appropriate means given their environments. The relationship between language usage and structure is explored. (Sign language, deafness, India)

This study explores the correlation between notions of language and territory in the ideology of a present-day Ultraorthodox Jewish group, the Hasidim of Satmar, in the context of Jewish Ultraorthodoxy (Haredism) in general. This involves the present-day role of Yiddish vis-à-vis Hebrew, particularly in Israel. We first address the relative sanctity of a space that accommodates a closed Haredi lifestyle and of a language in which it is expressed, then contrast this with the absolute sanctity of the land of Israel and the language of Scripture both in their intensional (positive) and in their extensional (negative) dimensions, and finally examine the quasi-absolute sanctity with which the Yiddish language and Jewish habitat of Eastern Europe have been invested. Our conclusion is that three such cases of a parallel between linguistic and territorial ideology point to an intrinsic link. Indeed, the correlation of language and territory on the plane of quasi-absolute sanctity betokens an ongoing, active ideological tie, rather than a set of worn, petrified values evoking mere lip-service. These notions of quasi-sanctity find many echoes in reality: in the use of Yiddish and in the creation of a surrogate Eastern European lifestyle in the Haredi “ghettos.” (Cultural geography, sociolinguistics, Judaism, Hasidism, religion, Israel, sociology of language, Yiddish, sacred land, Hebrew, territory)

The creation of a large artificial lake in 1968 that flooded a large part of the Sekani homeland has led to change in the political outlook of the reorganized Sekani villages. In particular, there has been a reemergence of a universalist social–political philosophy, pan-Indianism, that had as its precursor the cultural–political category of phratry. The association between disruption and the emergence of this system of categorization is historically grounded. The particular problem addressed is why the Sekani speak English when there is little direct contact with Euro-Canadians and no particular advantages, in terms of adaptation to the new economic regime, in doing so. Changes in Sekani English in the political sphere and in relationship terms are examined within the context of maintaining a commitment to pan-Indianism/universalism. (Language loss, bilingualism, political culture, ways of speaking, British Columbia, Athapaskan languages)