Reimagining Rapport

This chapter sketches the use of the term rapport within anthropology, sociology, and sociolinguistics and its relationship to the closely related concepts of phatic communion and communication. In pointing out that the latter two concepts have received much more scholarly attention, it argues for a reimagination of the notion of rapport, theoretically, meta-methodologically, and methodologically. The chapter starts to define rapport as an emergent social relationship that is built during situated embodied encounters. The interpretation of such social relationships requires a reflexive approach that historicizes semiotic resources and social relations. In reimagining rapport, the chapter develops a number of concepts found in linguistic anthropology, role alignment, and acts of belonging, before then introducing the nine remaining chapters, which critically reflect on ways of conceptualizing rapport.

ANALISIS UNGKAPAN FATIS DALAM PROSES PEMBELAJARAN DAN PEMUDAHCARAAN (PdPc) GURU PELATIH

Guru pelatih merupakan pelapis kepada pendidik pada masa ini. Sebagai seorang guru pelatih, mereka perlu mempunyai kemahiran berbahasa yang berkesan. Lantaran itu, pelbagai fungsi bahasa perlu digunakan untuk mencapai objektif dalam pembelajaran dan pemudahcaraan (PdPc). Salah satu fungsi bahasa yang digunakan tanpa sedar oleh penutur ialah ungkapan fatis. Ungkapan fatis ialah konsep bahasa basa-basi dalam komunikasi. Ungkapan fatis digunakan bagi memulakan perbualan sebelum matlamat sebenar dinyatakan. Tujuan penggunaan bentuk bahasa ini adalah untuk merapatkan dan memelihara hubungan sosial dalam kalangan masyarakat. Penyelidikan berkaitan ungkapan fatis banyak tertumpu kepada budaya masyarakat ketika berkomunikasi secara lisan. Misalnya, perbandingan ungkapan fatis antara dua budaya dan penggunaannya dalam komunikasi masyarakat. Namun, kajian-kajian sebelum ini kurang menyentuh penggunaan ungkapan fatis oleh guru pelatih semasa proses PdPc. Oleh itu, kajian ini bertujuan mengenal pasti ungkapan fatis yang diujarkan oleh guru pelatih semasa PdPc. Kajian bertunjangkan pendekatan kualitatif dan bersandar kepada kaedah analisis kandungan. Transkripsi rakaman audio PdPc guru pelatih dianalisis berdasarkan objektif kajian. Penyelidik mendapati guru pelatih menggunakan ungkapan fatis sebelum memulakan pengajaran dan pembelajaran untuk menarik minat dan kesediaan belajar murid-murid. Ungkapan yang digunakan adalah berdasarkan situasi dan masa guru tersebut masuk ke kelas. Selain itu, ungkapan fatis juga digunakan sebagai penanda kesenyapan sebelum memulakan sesuatu ujaran. Kajian ini menjelaskan bahawa ungkapan fatis merupakan salah satu elemen kesantunan berbahasa yang banyak digunakan oleh guru pelatih dalammenjaga hubungan sosial antara guru pelatih dan murid-murid semasa sesi PdPc. Trainee teachers are the backbone of our education nowadays. As a trainee teacher it is necessary for them to have effective speaking skills. Various language functions therefore have to be utilised to achieve learning and facilitating (PdPc) objectives. A language function that a speaker unconsciously uses is phatic communion. Phatic communion, the concept of small talk in communication, is often used to start a conversation before the actual goal is stated. The purpose of this form of language is to foster and maintain social relations within the community. Research on phatic communion have mostly focused on the culture of the community during oral communication such as comparison of phatic communion between two cultures, and its use in community communication. However, there is a lack of studies which examined the use of phatic communion by trainee teachers during the PdPc process. This study therefore was aimed at identifying the phatic communion used by trainee teachers during their PdPc. The study adopted a qualitative approach and relied on the content analysis method. PdPc audio recording transcriptions of trainee teachers were analysed based on the objectives of the study. Findings revealed that trainee teachers used phatic communion before beginning their teaching and learning to attract students’ interest and prepare them for learning. The phatic communion used was based on the particular situation and time the teacher entered the classroom. In addition, phatic communion was used as markers of silence prior to any utterance. This study highlights phatic communion as an element of polite spoken language used to a large extent by trainee teachers to sustain or nurture the social relationship between them and their students during PdPc sessions.

CULTURAL VALUE IN PHATIC COMMUNICATION OF MINANGKABAU SOCIETY

<p><em>The idea of phatic communion was introduced by Malinowski where the phrase is refered to the language used to unite the union with other members of the community. As Minangkabau community is well known for their Phatic Communication ‘Baso-Basi’. This research was conducted to describe the cultural value of phatic communication of Minangkabau society in the form, the function, and the factors that affected on the use of phatic cmmunicatin. This research is descriptive qualitative research which used the socio-pragmatics approach. The respondents were chosen among native Minangkabau community. The result shows that Phatic communion occurs for in formal or informal situation and the relationship between the participants can be intimate or distant. It can be found in both higher and lower status. The function of phatic communication is to establish and maintain social relationship between people in society. The influenced factors of the use of phatic communication are: (1) Differences in situation; (2) Difference in relatives; (3) Differences in age, (4) Differences in position, (5) Differences in social status, (6) Gender differences, (7) Marital status, (8) Relationship intimacy, and (9) The purpose of conversation</em><em>.</em></p>

Phatic Communion in the Perspective of Language Dignity

<p><em>The efforts to dignify the Indonesian language must not stop at the elaboration of grammatical rules. The Indonesian grammatical rules have long been standardized but it is still debatable whether the Indonesian language has achieved its dignity or not. As a rule, the dignified language should carry the various functions which cater to several different interests and is learned by the wider audience. The formulation of rules interconnecting with language use as in the pragmatic studies must be promoted. Essentially, the linguistic study and pragmatic study of language have the same purpose despite their different manners of doing it. </em></p><p><strong>Keywords</strong>: <em>phatic expression, dignify, language functions, pragmatic phenomena</em></p><p>_________________________________________</p><p>DOI &gt; <a href="https://search.crossref.org/?q=10.24071%2Fjoll.2019.190209">https://doi.org/10.24071/joll.2019.190209</a></p><p><em><br /></em></p><p> </p>

Between phatic communion and coping tactic. Casamançais multilingual practices

This paper enquires into the role of multilingual practices in conviviality in shared, socially and culturally mixed localities. I ask how Casamançais use diverse repertoires to get by in everyday life in both Casamance, Senegal and Catalonia, Spain. The concept of conviviality stresses fragile, dynamic processes characteristic of everyday ways of living together with maintained difference. I argue that minimal, but diversified language practices, which compose linguistically diverse repertoires, are central in facilitating conviviality among local residents. Minimal interactions and ‘small talk’, or phatic communion, cushion potentially conflictual socio-cultural differences and inequalities. Firstly, I will evaluate discourses on multilingual practices of Casamançais in both contexts. Second, I will critically explore the reasons for and quality of the widespread use of diverse repertoires. I conclude that multilingual practices facilitate phatic communion sometimes playfully and sometimes as part of coping strategies in situations in which structural forces determine which choices will be more successful than others. The process of conviviality spans both these aspects describing ever-dynamic and ever-fragile ways of living with difference.