Nor did it offer a strategic break from the historical mechanisms of multilingualism in the ongoing reproduction of these subjectivities. As one more way of racialization, multilingualism would become visible in the rollout of the.
Marcelyn oostendorp
BeIng a MIgrant In south afrICa
Despite the considerable amount of work on African migrants in South Africa, the role of language in the establishment of identity, in social inclusion and exclusion, and in access to goods and services has not been sufficiently explored (Siziba & Hill, 2018 ). The research that does examine language in migrant contexts tends to provide essentialist readings of language and culture (Siziba & Hill) without engaging in recent re-theorisation(s) of language.
In this educational research, the fact that language repertoires are not fully utilized is lamented, and recommendations are often made that greater attention to and better use of language repertoires will allow for a more socially just educational experience (Bristowe et al., 2014; Rymes for example suggests that translation increases equity by providing bilingual students with the opportunity to learn while benefiting from all of their linguistic resources. Other research highlights how individuals use their linguistic repertoire to resist institutional structures and practices (Banda & Bellonongengele, 2010; Busch, 2016).
It is this common thread within the utopian concept that Stroud uses to conceptualize his current version of Linguistic Citizenship. It is this recent emphasis on the utopian qualities of linguistic citizenship that this article will build on, particularly by focusing on African migrants in South Africa and their linguistic repertoires.
Stroud and Williams argue that a language citizenship approach enables a focus on opportunities to reshape language and challenge power relations through the reinsertion of voice. Stroud and Williams further argue that linguistic citizenship is 'a way of thinking about the potential of language, of thinking about a space where language could be used 'differently'.
We asked the migrants to depict their journeys on the scratchboard using any metaphor, image or other representation. In the next session, the migrants discussed their creations in English, which was not the first language of any of the migrant participants or researchers (see Anthonissen et al., ftc, for more information on the methodological processes and pitfalls). As a foreigner in a country there are many things man, many things you have to be online, you have to be on time.
It is in the latter part of Snell's argument that the preoccupation with dystopia can play a role. The migrants mentioned in the data for this chapter are subjugated, having neither the right to vote nor access to the structures of citizenship. I was a lawyer when I was at home, but now I'm in the hospitality industry.
2001) African Mother Tongue Programs and Language Policy: Linguistic Citizenship versus Linguistic Human Rights. 2017). Conference: Sexing the Self: Sexuality, Gender, Ambiguity (Oslo, October 13-14). 2010) Performing rap ciphas in late modern Cape Town: Extreme locality and multilingual citizenship.
IntroduCtIon
MultIlIngual
Given the central role of the child as subject and object in the process of creating FLP, this article's data analysis is based on Smith-Christmas' (2020) framework of child agency in FLP ( Figure 1 ). Smith-Christmas (2020) documents that children's agency in FLP is located at the intersections of the following four dimensions: the compliance regime, linguistic competence, linguistic norms, and power dynamics. Conversely, strict adherence to the conforming language could ultimately improve proficiency in the target language.
Context of the study
Visual methods allow participants to decide how they represent their linguistic repertoire and multilingual experiences through visual portraits and post-mapping narratives (Busch 2018, De Jager et al. 2016). Such an increased role of the participants reduces the power imbalance between them and the researcher (De Jager et al. By narrating the self freely by means of image, caption and oral narrative, participants have a greater influence on the data created become and the initial interpretation of the data via their testimonies' (De Jager et al. 2016: 20).
In the second session, the parents were interviewed and the children performed the space mapping task. During the oral narration after the mapping, the researcher asked the children to talk in the language they wanted: Swedish and Amharic were used. Children were also informed about their participation and gave consent (Ericsson and Boyd 2017) to participate in the study.
No definitive or specific guidance was provided on how participants should represent their linguistic repertoire in the self-portrait task. For example, children were asked to draw, map and color their apartment using multicolored pens to present their multilingual experiences in language practice at home and in the family. This right was stated in the consent form and was communicated verbally by the parents to their children.
The language portrait activity was followed by a post-mapping narration task in which participants verbally narrated their body portraits. The interview questions were posed in a way that raised issues not addressed through the language portrait method, as well as issues raised by the visual-narrative data obtained during the first session. Therefore, capturing spatially related multilingual experiences is equally relevant to understanding the embodied language experiences exemplified by the body language portrait method.
With this term, I mean the parents' point of view about what kind of domestic language policy they each find regarding their daughter's mother tongue learning, as well as regarding their majority language learning in the family space. On the one hand, the family/domestic domain is seen as a social space where parents can mostly hone their skills. Based on the above extracts, it could be concluded that there is a power dynamic and negotiation between parents in the process of establishing a language norm based on the choice of a particular language as a coherent family code (Smith-Christmas 2020).
On the other hand, the realization of the same social space is seen as a language ecology, where they can transfer the heritage language to their daughter (extract 2). During the interview, the father insisted on the importance of having consistent language use in the home to avoid confusing their daughter with three or more different languages. They are reinforced by the push and pull created by the parents' simultaneous attempts to.
In light of the Smith-Christmas (2020) framework, it can be argued that speaking Amharic has become the linguistic norm of the family. Again, looking back at Enoch's description of the situation regarding their mother tongue policy and the common use of the mother tongue, Amharic appears to be the negotiated language in line with family 3 ('we use to say Amharic'). What emerges in this extract is not only the children's use of the incompatible language (Swedish) between themselves and with their parents as the norm, but also their selective strategic choice of Amharic in certain interactional contexts.
However, due to the absence of parental power dynamics, a single-parent family in this study was characterized by more uniform FLP and practices. As Hua and Wei also note, 'first-generation migrants find learning the languages of the new country of residence the most important and often most challenging task, while their locally born children face the challenge of learning the home/heritage language retain'. As the above excerpt shows, both parents are convinced of their daughter's role in socializing them in the majority language.
Children’s metalinguistic awareness of their
While we can only speculate about the role that Liyu will have in influencing family 2's FLP, it is interesting to see how the parents already anticipate the epistemic authority or agency that their daughter will have by correcting their Swedish, and not the other way around. Against this background, Robel reported how they (the parents) checked each other to ensure conformity to what appears to have been a non-Swedish norm during parent-child interaction (extract 16). The non-Swedish norm or policy (extract 16) at home in parent-child interaction does not aim to open up more space to adapt the use and practice of the heritage language;.
Regarding the writing skills challenges children described in their metalinguistic comments, Amharic is considered an easier language to speak compared to English, but more difficult to write compared to English and Swedish (Extracts 19 and 20). The challenge associated with writing could be attributed to the fact that Amharic has a rather different and complex orthography compared to Swedish and English. The alphabet and writing system used in Amharic and Tigrigna, known as the "Geéz script" or "Ethiopian script", has more than 276 different letters, which presents a great challenge for children born, raised and educated outside of Ethiopia.
Similarly, Family 3's eldest daughter, Feven, and Family 1's son, Eyasu, provided metalinguistic comments on written aspects of Swedish, English, and Amharic. Looking at children's metalinguistic comments in the light of reported home language choices, decisions to speak Swedish instead of Amharic, particularly in the case of children in Family 3 (see extracts 14 and 21) or vice versa in the case of Family 1 (extracts 5 and 6), are examples . What's more, the 40-60 minute weekly mother tongue lessons, which are available to students whose mother tongue is not Swedish and are mostly organized outside normal school hours, are not enough or
In the living room it is Amharic and Swedish, but we [the children] don't often sit in the living room. In the space map portrait above, multiple languages are represented through the colors of national flags throughout the shared and private spaces. In parallel, the children's dominant use of Swedish over Amharic – even though Amharic is explicitly negotiated as a desired language in line with family 3 (extract 12) and children can explain themselves in Amharic (extract 14) – highlights the role of their agency in shaping the process of creating the FLP.
Moreover, Feven's spatial map portrait provides a panoramic view of mother tongue practices in this family, which, in a way, points to the overall linguistic context in which the FLP creation process operates. In other words, the above account of the space map seems to establish that Swedish is the dominant language norm of this family. As stated in Caldas (2012), language choices and uses among siblings are often beyond parental supervision.
Competence-run flp and home language use
While she links the position of Hana's identity to her language choices at home, as her older sister Feven described – "In Hana's room we always talk in Swedish, but we use Amharic when we pray". extract 21) – the use of Amharic as the language of prayer and Swedish as the language of interaction can be seen as a materialization of her identities. The son, daughter and mother in family 1 often communicate in Amharic rather than Swedish, while all three daughters in family 3 and also the mother use Swedish as their default choice, while the father prefers Amharic to Swedish. The only exception is the daughter in family 1, who still uses Amharic more often than Swedish, despite having more knowledge of Swedish.
This study provided further evidence of the complex, chaotic and constantly evolving nature of multilingual experiences among migrant families at home. In Family 2, the issue of balancing or prioritizing between the socio-economic value of learning and practicing the majority language (parents) and the socio-cultural value of transmitting the heritage language to the child at home is still a confusing situation in the FLP-making process. In addition, individual language competence in the majority and heritage languages is partly what determines home language and home language practice regardless of family members' beliefs about heritage and other languages.
Finally, with the exception of a few studies of parent researchers (Kopeliovich 2013, Caldas 2012), FLP research tends to examine home language policy and family practice at a single point in time (Lanza and Gomes 2020, Päivi et al. 2020). ). In The Multilingual Citizen: Towards a Politics of Language for Action and Change, edited by Christopher Stroud and Lionel Wee Lisa Lim, 221-246. In Family Language Policies in a Multilingual World, edited by Jon Macalister and Seyed Hadi Mirvahedi, 13-29.
Book review: "decolonising Multilingualism in africa
It would have been helpful for the authors to draw attention to their use of nomology in the. Building on Li Wei's (2011) proposal of 'moment analysis', the authors put forward a case for autoethnography in research on multilingualism. In discussing the capacities displayed by actors in positions of denizenship (Chapter 7), an.
