Second style acquisition: The linguistic socialization of newly Orthodox Jews.

详细信息   

• 作者：Benor ; Sarah Bunin.
• 学历：Doctor
• 年：2004
• 导师：Eckert,Penelope,eadvisor
• 毕业院校：Stanford University
• ISBN：9780496043705
• CBH：3145467
• Country：USA
• 语种：English
• FileSize：29693028
• Pages：312

文摘

When people join a new community,change is central to their integration process. Newcomers may change how they dress,how they spend their leisure time,or how they talk. How do they learn and adopt the styles of their new community? This dissertation explores the social processes surrounding second style acquisition,focusing on linguistic style. The analysis is based on a year of ethnographic and sociolinguistic fieldwork in a strictly Orthodox community in Philadelphia. Jews who choose to become Orthodox are called baalei teshuva BTs),as opposed to those who are "frum religious from birth" FFBs). Through observations,interviews,analysis of recorded and observed speech,and a speech perception experiment,I show how the acquisition of language and other symbolic practices helps BTs to integrate into the Orthodox community. Orthodox Jewish identity is constructed and maintained partly through distinctive aspects of dress,home decoration,food,music,and language. Speakers use English with thousands of loanwords from Hebrew and Yiddish. They exhibit syntactic and semantic transfer from Yiddish,as in "He wanted that everybody should be there" and "She was by me at my house) for Shabbos Sabbath)." And they use many other distinctive features,including final devoicing e.g.,going ＝＞ goingk),a click discourse marker,and distinctive rise-fall intonation contours. All BTs acquire at least some of these features,and some change the way they speak so much that they can,at times,pass as FFB. I discuss the factors that affect which features are more likely acquired and which speakers are more likely to acquire them: salience based on community discourses,imitations,and a matched guise test),individual ability,language ideology,and social alignment and distinction. Using Lave and Wengers 1991) model of learning as legitimate peripheral participation,I show how BTs go through stages of social and cultural integration,gradually gaining increased access to roles and styles within the Orthodox community. They are assisted in their integration by interactions of linguistic socialization. And they express their liminality---between their former non-Orthodox selves and the FFB status that they can never attain---through distinctive combinations of symbolic practices.