Monday, 28 January 2019

Bringing Research into the Classroom: New Resources for Teaching A-Level English Language

We're really excited to announce that we will be holding a half-term event to introduce our new A-Level English Language Resources! If you're a keen reader and are interested in making the most of our resources, click here to register. 

The workshop is designed to share the latest research as well as new teaching resources in the area of English Language (Sociolinguistics, Variation, and Language Change) with A-Level and other English Language teachers. The short talks will present recent research relevant to the national curriculum, helping teachers get a feel for where scholarship stands currently. The talks will also showcase a new free set of teaching resources -- English Language Teaching Resources -- with hands-on demonstrations. These resources package cutting-edge research into classroom-friendly content. This includes real audio clips, transcripts, background guidance for teaching, simple summaries of new research on hot topics, and guided student projects.

Date: Tuesday 19th February
Time: 2-5:30pm
Location: Queen Mary University of London (Mile End, East London)
Room: Graduate Centre (GC) 101

Provisional schedule and titles (subject to minor changes)


2:00 pm — 'Current trends in sociolinguistics, and new materials for A-Level English Language teaching' (Prof Devyani Sharma)

2:30 pm — 'Good or bad grammar? A practical approach to looking at changing attitudes' (Dr Carmen Ebner)

3:00 pm — 'Language use in social media' (Christian Ilbury, PhD student)

3:30pm — tea/coffee break

4:00 pm — 'Why don't we all speak Standard English?' (Prof Jenny Cheshire)

4:30 pm — Talk by Dan Clayton (AQA A-level senior examiner, co-author of the Nelson Thornes AQA A English Language AS textbook)

5:00 pm — Discussion and wrap-up

The discussion will reflect on the talks but also explore ways in which the new resources can support teachers, and identify areas of particular need. We hope to be able to follow up later with some of you on what has worked well or for any suggestions. Feedback via email or via the website is very welcome too!


Monday, 14 January 2019

Don't thank us for this post, it's really "no problem"


It’s probably not something you even think about. Someone asks you to pass salt or pepper at dinner, they say “thanks!” Someone is raising money for charity, and when you give a larger than expected donation, they say “thank you ever so much!” Or, maybe it’s Ariana Grande getting over Pete Davidson, and she says “thank you, next”. But what exactly would you say in response?


Aaron Dinkin of  San Diego State University decided to investigate exactly that. Aware that there is a perceived difference between older people using “you’re welcome” and younger people using “no problem”, and that prescriptivists are wringing their hands at the prospect of the latter replacing the former, he decided to take some results from an undergraduate sociolinguistic survey to see if this was really the case.

The methodology was quite simple. Students had to ask directions from people in the street or in shops, in and around Toronto. On receiving the directions they wanted, they had three levels of gratitude to give: “thanks”, “thank you”, and “thank you very much”. They were asked to note the response from a selection of categories, including a lack of response, “you’re welcome”, “no problem”, and other possible replies. They were also asked to note down demographic information about the person they asked, such as their ethnicity, rough estimates of their age, whether they were a native speaker, and whether they were someone in the street or a shop employee.

The results, not surprisingly, did not exactly match the stereotypes of “you’re welcome” versus “no problem”. While it was true that younger people were more likely to use “no problem” than their older counterparts, regardless of how they were thanked, there were more pertinent differences in the data. For one, 18% of the of the elicitations got no response at all, and this was found to correlate with using shorter forms – more people said nothing in response to “thank you”, and even more did not respond at all to “thanks”. However, if people did reply to “thanks”, they were more likely to use “no problem”. Meanwhile, when the students used “thank you” or “thank you very much”, all participants were more likely to say “you’re welcome” in response, irrespective of age.

There was also the response “no worries” – only younger participants used this, and they almost exclusively used it in response to “thanks” on its own. Dinkin concluded that in younger populations, “no problem” was beginning to lose its status as an informal response, and evolve as a broader reply while “no worries” was beginning to fill the informal gap left behind. However, “you’re welcome” still held its status as being pragmatically more polite to use with more elaborate forms of thanking.

He also wrote that more could be done to analyse the changes in response to thanks – for example, comparing the data here to responses in other communities, or even doing similar studies in the US to see how it compares to Canada. However, even the results as they stand leave a lot to consider. So how should we respond to “thank you, next”?

Dinkin, Aaron. J. (2018). It's no problem to be polite: Apparent‐time change in responses to thanks. Journal of Sociolinguistics 22(2): 190-215. https://doi.org/10.1111/josl.12278

This summary was written by Marina Merryweather


Thursday, 8 November 2018

"The ting goes skrrra pap pap"

If you had turned on the radio even for a couple of seconds in 2017, it's highly likely that you would be familiar with Big Shaq's ironic Grime song, 'Man's Not Hot' and the now ubiquitous line 'the ting goes skrrra pap pap'. Big Shaq's pronunciation of thing as 'ting' in this line is an example of what linguists call TH-stopping - simply put, where the 'th' sound is pronounced as a 't' - and it's this variation that Rob Drummond decided to look at in the speech of adolescents in Manchester.


Drummond studied a group of adolescents at a Pupil Referral Unit (PRU) and looked at the variable pronunciation of 'th' in their speech. You may have heard 'th' pronounced as 'f' as in 'fing' or 'fink'. This is an extremely common pronunciation, particularly among young people. Drummond finds that the majority of word initial 'th' words (e.g., thing, think, thought) are pronounced with an 'f'. This is often referred to as 'TH-fronting'. However, he also finds evidence of 'th' being pronounced as 't' - often referred to as 'TH-stopping' - a somewhat unexpected finding.

Although TH-stopping occurs in some varieties of British English (e.g., Irish), 't' for 'th' isn't generally heard in the speech of English speakers living in mainland England. So it seems that 't' for 'th' is newly emerging in the speech of adolescents. 

To explain why 'th' words may be pronounced as 't', Drummond looks at the types of activities that the adolescents participate in. He finds that those who often rap and have strong identifications with 'urban' culture, such as listening to Grime music, use 't' (e.g., ting) more than their peers. This finding is interesting as TH-stopping has typically been associated with the ethnicity of the speaker. In fact, Drummond does not find any evidence to link the pronunciation of 'th' to ethnicity. 

Looking at the speech contexts where 'th' is pronounced as 't', Drummond shows that 't' is often deployed in contexts where the speaker is attempting to present themselves as 'tough' or to identify as part of a like-minded community who are interested in urban culture. 

So it seems that Roadman Shaq's 'Man's not Hot' was on to something or should that be someting?

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Drummond, Rob. 2018. Maybe it’s a grime [t]ing: TH-stopping among urban British youth. Language in Society. 1-26.




Saturday, 20 October 2018

Let's 'chew the fat' in ELF!

English as a Lingua Franca (ELF) is the English used by people who have different native languages and use English as a language of communication. It provides rich ground for research as its users are multilingual and are able to call on many different languages as they converse.

Marie-LuisePitzl decided to focus on the use of idioms in ELF. These are metaphorical phrases (e.g., too many cooks spoil the broth) which can’t be directly translated into other languages and keep the same meaning. She found that there are two main ways that idioms manifest themselves. Sometimes they seeped into conversation, without speakers or listeners being aware of them. At other times, however, they were explicitly mentioned by speakers; for example, at times a foreign idiom was directly translated into English and at others, the speaker used the language of the idiom to say it.

An example of the first type is don’t praise the day yet, said by a Polish speaker when in conversation with German speakers. It probably draws on the Polish expression Nie chwal dnia przed zachodem słońca ‘Don’t praise the day before the sunset’. As this saying is virtually identical in meaning to the German phrase: Du sollst den Tag nicht vor dem Abend loben ‘you should not praise the day before the evening’, it becomes part of a multilingual idiom ‘pool’ shared by German and Polish speakers via ELF. The participants in the conversation understand these ‘translated’ idioms even if they don’t have equivalents in English.

An example of when the idiom is explicitly discussed is in the following conversation involving Maltese, Serbian and Norwegian speakers:

Speaker (Serbian): “the point of the whole things about quotas it’s a very good idea but in the same time it’s … how to say it in English like knife with double blade?”

The speaker draws attention to the idiom immediately by introducing it with how to say it in English…, the pronoun it suggesting that she’s thinking of an idiom in her own language. Indeed, both German, Serbian and English have similar idioms (in English a double-edged sword) to express something that has both advantages and disadvantages. The speakers don’t worry about the accuracy in English and show no insecurity about using this un-English version in their multilingual context.

Sometimes Pitzl found idioms being used in their original language within ELF conversations. In the following example, Maltese and Serbian speakers discuss their different cultures, specifically smoking habits. The Serbian speaker says that Serbians smoke a lot and comments, ...we have a proverb like Italians...fuma come un turco (= smoke like a Turk). It is interesting that the language the speaker chooses for the idiom is not her own or her Maltese listeners’, but Italian. Through this choice, she communicates not only that she is multilingual but also that she’s aware that her listeners know Italian (Maltese contains about 50% vocabulary of Italian origin), signalling her closeness to her listeners and drawing on their multilingualism.

So, ELF is incredibly creative and tolerant; there’s no need to mind one’s, how do you say it, “Qs and Ps”?

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Pitzl, Marie-Louise (2016). World Englishes and creative idioms in English as a lingua franca. World Englishes 35(2):293-309.

doi. https://doi-org.ezproxy.library.qmul.ac.uk/10.1111/weng.12196



This summary was written by Gemma Stoyle

Tuesday, 18 September 2018

What do hashtags mean?

Anyone who uses social media is probably aware of the ubiquitous hashtag. What started as a simple way to tag topics on internet chat rooms was then adopted by Twitter, and then spread to many other platforms, including Facebook, Tumblr, and Instagram. The way that the hashtag is used has changed a lot in that time, evolving from a tag into a way of deliberately communicating stances and ideas.



Barbara De Cock and Andrea Pizarro Pedraza found this to be the case when investigating the use of the #jesuis hashtag (‘I am’). You may recall that this hashtag came out of the attack on the offices of Charlie Hebdo, a French satirical magazine. People on Twitter used the hashtag #jesuischarlie to express their support and solidarity with the victims after the incident. De Cock and Pizarro Pedraza wanted to investigate the phenomenon further, to see how the #jesuis hashtag construction changed its meaning in different contexts. To do this, they manually observed and monitored the #jesuis hashtag over the course of a year, to better understand how it was being employed. They then developed a script which gathered a sample of tweets using the #jesuis construction between March and April 2016.


They found 407 different constructions, with four broad different uses: one set referring specifically to terrorist attacks; one set to other disasters involving loss of life; one set to other sad news stories; and one set which did not express solidarity in the face of tragedy, but instead were critical or mocking of the whole concept. These were most often used in conjunction with proper nouns, such as Charlie, Belge, ‘Belgium’, or Panama, but occasionally with other kinds of nouns, such as in #jesuischien, ‘I am dog’ , after the death of a police dog during a raid on a flat occupied in Belgium that was occupied by terrorists.

While the original hashtag expressed solidarity with the loss of human life, De Kock and Pizarro Pedraza noticed a broadening of its use through the four categories. For example, the #jesuisEcuador hashtag was for a natural disaster, as opposed to a terrorist attack, but was still employed to express solidarity with a loss of life. The use of the hashtag changed further still regarding other causes; a French spelling reform inspired a hashtag #jesuiscirconflexe, or ‘I am circumflex’, the diacritic used above certain French letters such as ê. While there is nothing tragic about a change of spelling, the hashtag was still being employed as a way of expressing solidarity with those who were unhappy about the proposed change. This also occurred with events which concerned free speech, something that Charlie Hebdo was seen to represent for a lot of sympathisers; the hashtag #jesuisBoehmermann was not used to express solidarity with someone that had died, but rather with a comedian who was being charged by the Turkish president for criticising him in a stand-up routine.

As with many things that are shown to align with a stance, the hashtag has been used to criticise or show disalignment as well, often by using it ironically. For example, Charlie Hebdo themselves employed the hashtag when the Panama papers news broke: when multiple politicians were found to be hiding money to avoid tax. The #jesuisPanama tag was ironic, feigning solidarity with a class of privileged people to highlight their unethical behaviour. The research showed, then, that the hashtag was being used in a variety of ways.

The authors briefly mention the English #I am tag too, pointing to the use of #I am Leicester to express proud support after the unexpected win by the Leicester football team in the 216 Premier League competition So next time you are on any social media platform, and you see the #jesuis tag or the #I am tag, you could have a think about what kind of solidarity the author is trying to show, if any.

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De Cock, B., & Pizarro Pedraza, A. (2018). From expressing solidarity to mocking on Twitter: Pragmatic functions of hashtags starting with #jesuis across languages. Language in Society 47(2):1-21.
 doi:10.1017/S0047404518000052



This summary was written by Marina Merryweather

Thursday, 30 August 2018

Address terms in Grime

No British genre better highlights the effects of globalisation than Grime music: an amalgam of Garage, Jungle, Hip Hop and Dancehall which emerged from pirate radio stations in East London in the early 2000s. Through Grime, the artists (known as MCs), who are often youths from marginalised, multi-ethnic areas, discuss the hardships of their upbringing. 




I set out to analyse how Grime MCs addressed and referred to other people in their lyrics, in the hope of understanding what defined their interpersonal relationships: familiarity (mutual knowledge of personal information), solidarity (mutual rights and obligations) or affect (mutual like or dislike).

I extracted and coded 589 nominal address and reference terms from 27 Youtube videos by six MCs: 2 from London, 2 from North England and 2 from Cardiff, with approximately 100 terms per MC. All terms were coded for three categories: (1) the addressee or referent  (peer, police, rival, friend, family, artist, female, or other; (2) the emotional context: negative, positive, derogatory or neutral; (3) kinship (kinship, non-kinship or voluntary kinship, meaning using a kinship term for someone who is not a blood relative, such as using bro (‘brother’) to refer to a friend.

106 different terms emerged, with the most frequent showing that all six MCs draw on the same cultural influences. The first group of frequent terms is man, don, mandem, blud and brudda, which all have Jamaican Creole roots. The second group are British or American English terms: fam, mum, and guys, while the third group of terms are affiliated with Hip-Hop: dawg, cuz, nigga.

Delving deeper, I found that negativity was common in the MCs’ lyrics, as in “Blud, I’ll get physical for you”. In fact, of 130 address terms, only seven were non-negative. This is partly explained by the tradition of boasting in Hip-Hop, where MCs use insults to win lyrical battles against opponents. This negativity indicates that affect is not central to their relationships, but what about familiarity and solidarity?

Voluntary kinship terms were also frequent and, interestingly, were often used in negative contexts, such as “Bury your spleen fam”. Sociologists argue that when we face instability, we create fictive ties with others to create a safer world. MCs may therefore use kinship terms to address and refer to non-family members to show that they belong to the Grime community. However, these terms are simultaneously placed in a negative context so that the MCs can engage in lyrical competitions of honour. Given that they use these terms for people they do not know, familiarity doesn’t seem to be the most defining feature of their relationships.

Every MC had a slightly different style, with some drawing more on Jamaican Creole terms whilst others focused on terms from Multicultural London English. MCs in Cardiff were more likely to use British or American English terms, whereas those from London included more Hip-Hop terms. However, there were also nationwide patterns: for example, all six MCs used MLE terms like man and fam, and they addressed and referred to the same people, such as rivals and the police. Even though MCs in the Grime community do not know one another, or necessarily like one another, these patterns in their address and reference system suggest that solidarity is crucial for their interpersonal relationships. It signals that they are part of a wider cultural in-group which unites adolescents from marginalised multi-ethnic areas. I conceptualise this as an imagined community, in the sense of Benedict Anderson (2006, Imagined communities: Reflections on the origin and spread of nationalism. London: Verso Books). The system certainly reflects hostility, hypermasculinity and individual expression, but it is ultimately based on shared grievances that come from their social neglect. The comradeship expressed in their lyrics allows them to turn their negative experiences into a positive celebration of their existence.

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Adams, Zoe (2018) "I don’t know why man’s calling me family all of a sudden”: Address and reference terms in grime music. Language and Communication 60: 11-27.

https://doi.org/10.1016/j.langcom.2018.01.004


This summary was written by Zoe Adams