Chapter 3 approaches Guru Nanak’s poetic artistry in “the language of infinite love – bhākhiā bhāo apāru” from seven angles: (1) the pluralistic medieval north-Indian linguistic context, (2) theophilial heteroglossia comprising infinite names of the singular truth, (3) anthropophilial commercial configurations (4) somatophilial signifiers of the formless One, (5) female-embodied theophilia, (6) biophilial worship (Arati, Samā’), (7) Kristeva’s materiality of language in the guru-bāṇī identity. The chapter explores how Guru Nanak’s images, symbols, paradoxes, metaphors, and allusions materialize the transcendent One. The message and the medium seamlessly coalesce to reveal the shared humanity usurped by age-old dualities, theological conflicts, and colonial mechanisms. The finale analyzes the guru-bāṇī (language) identity birthed by the founder Guru Nanak and embodied in the textual Guru (the GGS) – the sovereign presiding at all Sikh ceremonies and rites of passage, the sacrosanct body circulating with the flow of Sikh gurus, Hindu bhagats, and Muslim sufis.

This final substantive chapter looks in detail at the festival of the Kalends of January as an extended case study for the persistence of popular culture in late antiquity. This distinctively late antique festival is examined from a number of angles, looking at its official and informal, public and private dimensions. Next, the longstanding ecclesiastical critique of the festival as ‘pagan’ is discussed. Key themes of the festival are then considered in turn, starting with the role of festive licence, often seen as a central feature of popular culture more broadly. The Kalends masquerades, including dressing up as animals and in the clothes of the opposite sex, are explored. Next the important element of gift exchange is discussed, providing a way in to look at the social and economic dimensions of the festival. In this way this chapter shows the continuing role of the festival in negotiating the unequal yet broadly stable social relations of late antique Provence, despite the hostility of the church.

Rabaté’s chapter traces the evolving interpretations of the revolutionary nature of Joyce’s writing. Beginning by retelling the reception of Joyce by Philippe Sollers, Jacques Lacan, and Jacques Derrida, and the turn towards historical and political readings, he argues for the theories of Jacques Rancière as allowing a synthesis of the two strands in the reception of Joyce’s work. Rabaté examines Joyce’s interest in the Italian theorist of history, Guglielmo Ferrero, tracing to Ferrero’s history Joyce’s interest in universal history, to his anti-Caesarism Joyce’s interest in the subversion of imperial figures, and to his theories of various migrant groups, and anti-Semitism specifically, Joyce’s conception of Leopold Bloom and his socialism. Rabaté moves from this notion of migration to Bakhtin’s theories of the carnivalesque and polyglossia to address the subversive humor of the Wake. Using the term “determinate negation” coined in The Dialectic of Enlightenment, by Adorno and Horkheimer, he argues that Joyce’s last work achieves a continuous dynamism through its use of principle of negation.

If digital technology requires us to completely rethink the fundamental axes of our human existence: time, space and causality, we have to ask the following questions: How are we to conceive of these three axes today when studying and teaching languages as a human activity? How can learning another language help us better understand the symbolic complexity of the human condition? And how can it enable us to engage with symbolic power and respond to symbolic violence? I discuss six scholars that have responded to these questions in recent decades: Judith Butler and her reflections on the time-bound political promise of the performative; Michel de Certeau and his thoughts on the space of strategies and tactics in everyday life; Mikhail Bakhtin on the time/space chronotope and the carnivalesque; Pierre Bourdieu and his Pascalian meditations on causality and the habitus; Alastair Pennycook and Bruno Latour on post-humanist thinking.

In this chapter, I offer examples of ethnographic approaches to discourse, focusing in particular on how linguistic anthropologists have engaged with and expanded upon the concepts and theoretical tools offered by Goffman and Bakhtin. This includes attention to how Goffman unpacks interactional participant roles, how his concept of footing has been critical to recent interest in stance, and also how speakers linguistically shift in and out of registers. Drawing on Bakhtin, discourse analysts have turned to explore the productive concepts of genre, intertextuality, voicing and chronotopes. Ethnographic discourse analysis connects levels of discourse and context and relies on specific methodological strategies to capture the dynamic ethnographic and sociopolitical contexts within which language is located and to which it contributes and responds.

Roman elegy makes frequent use of themes of ugliness and disfigurement, juxtaposing them with images of ideal beauty and sentiment. In order to overcome the obstacles to his erotic relationship, the poet–lover repeatedly represents his rivals and opponents in such a way as to ridicule their appearance and to degrade their social standing. My purpose in this study is to explore the theme of corporeal, intellectual, and social degradation from a perspective attentive to the aesthetic significance of the grotesque imagery with which such degradation is accomplished. I undertake to show that the grotesque plays a significant role in the self-definition of the genre in which it is least expected. Grotesque and idealizing imagery constitute the polarities of a dialectic that lies at the core of elegy. Classical scholars have long been interested in the use of grotesque imagery in such genres as comedy, invective, and satire. There is a sophisticated discussion of the grotesque in these areas of classical literature, which are concerned in part with themes of transgression and excess. Grotesque imagery occurs frequently also in elegy, a genre that foregrounds love and beauty.

This chapter argues that the success of Trump’s candidacy in the 2016 Republican primary was due in part to its value as barbed comedic entertainment, generated through gesture. The chapter builds on semiotician Mikhael Bakhtin’s notion of the “grotesque body” to examine the ways that Trump’s unconventional communicative style, particularly his use of gesture to critique the political system and caricature his opponents, brought momentum to his campaign by creating spectacle. By reducing a target perceived as an opponent to an essentialized action of the body, Trump’s bodily parodies deliver the message that he rejects progressive social expectations regarding how minority groups should be represented. Five highly mediatized caricatures are analyzed in detail: the Wrist-Flailing Reporter, the Food-Shoveling Governor, the Choking Ex-Politician, the Border-Crossing Mexican, and the Swooning Democratic Nominee. In each of these gestural enactments, Trump displays his antagonism to political correctness by embodying discourses of disability, class, race, immigration, and gender, thus encouraging a new sociopolitical order that discourages empathy toward the vulnerable.

South African history provides a uniquely complex environment for the development of New Englishes, a fact reflected in recent work which has both questioned Schneider’s Phase-4 ‘placement’ of South African English (SAfE) in terms of the Dynamic Model (DM) and argued for refinements to the DM to account for SAfE’s current relative lack of homogeneity and the different phases that different South African Englishes appear to be in. It is argued here that the sociohistorical role played by the Afrikaans-speaking community is the main source of this unique complexity. The European background of the IDG strand created conditions for extremely rapid convergence with the STL strand, in effect ‘collapsing’ Phases 1 to 3 of the DM. Concurrently, Afrikaner separatism and nationalism actualized a countervailing divergent tendency that has not been incorporated into the DM. Thus, the DM rests on an overly optimistic social psychology and sociology, with an over-emphasis on convergent forces; while the actualization of this convergence explains existing developmental similarities across New Englishes worldwide, it is an historical accident unreflective of a ‘deeper’ (universal) balance between centripetal and centrifugal forces.