36.3953, Reviews: Autoethnographic Explorations of Lived Raciolinguistic Experiences Among Multilingual Scholars: Qianqian Zhang-Wu and Bridget Goodman (ed.) (2025)

[The LINGUIST List]

LINGUIST List: Vol-36-3953. Wed Dec 31 2025. ISSN: 1069 - 4875.

Subject: 36.3953, Reviews: Autoethnographic Explorations of Lived Raciolinguistic Experiences Among Multilingual Scholars: Qianqian Zhang-Wu and Bridget Goodman (ed.) (2025)

Moderator: Steven Moran (linguist at linguistlist.org)
Managing Editor: Valeriia Vyshnevetska
Team: Helen Aristar-Dry, Mara Baccaro, Daniel Swanson
Jobs: jobs at linguistlist.org | Conferences: callconf at linguistlist.org | Pubs: pubs at linguistlist.org

Homepage: http://linguistlist.org

Editor for this issue: Helen Aristar-Dry <hdry at linguistlist.org>

================================================================


Date: 31-Dec-2025
From: Elizaveta Komkova [ekomkova at vols.utk.edu]
Subject: Applied Linguistics: Qianqian Zhang-Wu and Bridget Goodman (ed.) (2025)


Book announced at https://linguistlist.org/issues/36-1278

Title: Autoethnographic Explorations of Lived Raciolinguistic
Experiences Among Multilingual Scholars
Subtitle: Looking Inward to Move Forward
Series Title: Critical Language and Literacy Studies
Publication Year: 2025

Publisher: Multilingual Matters
           http://www.multilingual-matters.com/
Book URL:
https://www.multilingual-matters.com/page/detail/?K=9781800417298

Editor(s): Qianqian Zhang-Wu and Bridget Goodman

Reviewer: Elizaveta Komkova

SUMMARY
“We look inward in order to fight forward” (p. 6).
The edited collection Autoethnographic explorations of lived
raciolinguistic experiences among multilingual scholars: Looking
inward to move forward by Qianqian Zhang-Wu and Bridget Goodman is a
unique and timely work that brings together deeply personal
autoethnographic narratives of multilingual scholars from diverse
cultural, linguistic, and ethnic backgrounds across the globe,
spanning 14 institutions of higher education and 6 continents. As one
of the few works of its kind in the fields of raciolinguistics,
sociolinguistics, and multilingual and multicultural studies and
education, it amplifies the voices of scholars who reflect on, or, in
the authors’ words, “look inward” toward, their lived raciolinguistic
experiences inside and outside academia by sharing moments of
struggle, resilience, and growth (p. 3). Through storytelling, the
contributors invite readers to “feel” raciolinguistics in action by
allowing them to witness how they navigate linguistic and racial
hierarchies, confront systemic inequalities, and advocate for
themselves in both professional and personal contexts.
The collection unfolds across 6 parts, each including 3 to 4 chapters
that feature the contributing authors’ autoethnographic reflections
and personal narratives of their raciolinguistic experiences. Parts 1
and 6 are the exceptions, each consisting of a single chapter that
serves as the work’s introduction and conclusion, respectively. In
Part 1, “Introduction,” Chapter 1, “Looking Inward Through
Autoethnographies,” Qianqian Zhang-Wu and Bridget Goodman discuss the
rationale and significance of the edited collection, offering an
overview of its key themes. They argue that scholars who examine the
intersectionality of language, race, and power in their research and
advocate for linguistic justice also need a “safe space” to reflect on
their own lived raciolinguistic experiences and share how these
experiences shape their identities, scholarship, and professional and
personal spheres (p. 3). As both editors and contributors, the authors
envision this collection as a step toward uniting scholars who, on a
regular basis, resist and confront standardized white English norms in
academic and social contexts. Through this effort, the authors aim to
create a supportive community where individuals can learn from one
another, share their stories, and work collectively toward empowerment
and healing. The authors contextualize the collection within the field
of raciolinguistics by drawing on foundational scholars such as Rosa
and Flores (2015), Alim (2016), and Inoue (2019), among others, and
provide a working definition of raciolinguistics as a concept that
“focuses on the interconnectedness of language, race, power, and
identity” and “draws attention to the lived languaging practices of
racialized speakers” (p. 5). The authors employ autoethnography as a
research method of self-inquiry, grounding their methodological choice
in the works of Ellis and Bochner (2006), Adams et al. (2015), Yazan
et al. (2020), and other scholars. Notably, the editors acknowledge
that raciolinguistics may be interpreted differently depending on
individual perspectives, which I find a particularly thoughtful and
essential point to emphasize (p. 5). Throughout the chapter, readers
can see how the contributing authors interpret and reflect on
raciolinguistics through their own lived experiences. The editors and
contributing authors further develop these discussions by engaging
with raciolinguistic perspectives in relation to colonialism,
transnationalism, translingualism, translingual discrimination,
endarkened pedagogies, blackness, whiteness and positioning theory,
and intraethnic discrimination, among other concepts.
Part 2, “Navigating Transitions,” comprising Chapters 2 through 4,
presents contributions from Xiaoye You, Qianqian Zhang-Wu, and
Bolormaa Shinjee. Drawing on their journals, observations, memories,
and conversations with others as practices of autoethnographic
reflection, the authors reflect on their lived experiences of
transnationalism, translingualism, and transculturalism, with a focus
on academic and social contexts. In Chapter 2, Xiaoye You looks back
on his journey as a Chinese scholar in the U.S., tracing his life and
educational experiences from the early stages and shedding light on
what it means to be “a transnational racial subject” (p. 13). In his
narrative, he pays special attention to how “race and language
co-naturalized” throughout his career and explains in detail the
concepts of national belonging, racial awareness, and transnational
identity. You also advocates for employing a transnational lens in
raciolinguistic autoethnography, arguing that exploring the lived
experiences of transnational racial subjects provides a means to
challenge dominant raciolinguistic assumptions while standing against
white supremacy, even in everyday conversations with their children.
In Chapter 3, drawing primarily on her diaries and notes, Qianqian
Zhang-Wu discusses a complicated and severe reality and her persistent
raciolinguistic struggles as a non-native English-speaking Chinese
immigrant woman of color, who builds a career as an English professor
in both academia and social life in the U.S. At the end of her
autoethnographic inquiry, Zhang-Wu offers two coping strategies,
“seeking mentorship” and “confronting stereotypes,” that she frames as
essential steps toward empowerment, linguistic justice, and healing in
English-only environments; she hopes that minoritized scholars will
find hope in her storytelling (p. 36). In Chapter 4, drawing on her
Mongolian background, Bolormaa Shinjee shares her scholarly journey as
a doctoral student and mid-career scholar in Australia, reflecting on
how she confronts raciolinguistic ideologies and translingual
discrimination. Through her analysis, she seeks to inspire and support
women from culturally and linguistically diverse backgrounds who share
similar experiences and are looking for coping mechanisms. Along with
other contributing scholars in this part, Shinjee underscores the
power of community and collaborative support as a vital means of
fostering equity and inclusion within academia (p. 51).
Part 3, “Reclaiming Identity,” includes Chapters 5 to 8 and weaves
together the works of Renata Love Jones, Jung Kim, Ellen Cushman, and
Nariman Amantayev. Focusing on the process of rethinking
positionalities, reclaiming identities, and advocating for themselves
in their professional spheres, particularly in asserting their
boundaries, the authors engage in reflective narratives about their
racialized and minoritized experiences as a means of empowerment and
healing for themselves and others with shared experiences. In Chapter
5, relying on her journaling and pedagogical observations, Renata Love
Jones, a Black woman educator and scholar in multilingual language and
literacy education, traces how her raciolinguistic experiences
influenced her teaching and research approaches by contextualizing her
narrative through the lens of Endarkened Feminist Epistemologies (EFE)
and raciolinguistic theories (p. 60). Jones argues that EFE provides
both spiritual and theoretical guidance for navigating raciolinguistic
ideologies and for honoring racialized multilingual individuals and
communities; she urges scholars to implement pedagogical methods and
classroom practices that challenge dominant Western epistemologies and
white standardized norms. In the concluding part of her narrative, she
advocates for a change in language and literacy education toward
centering endarkened languaging and epistemic sense-making, which can
open pathways for transformative pedagogy and research. In Chapter 6,
Jung Kim’s narrative illustrates how she navigates her overlapping
identities and roles as a 1.5-generation Korean immigrant, a teacher
in an all-Black school, a teacher education scholar, and an Asian
American activist. Her reflections focus on how the mispronunciation
of names in academia and the ignoring of their importance can create
an environment of exclusion, particularly for individuals from
historically marginalized communities. Kim states that learning to
pronounce someone’s name properly is far more than a polite gesture:
it is a genuine act of care that builds connection, nurtures
belonging, and affirms people’s sense of being seen, heard, and
valued. She concludes her chapter by stressing that truly honoring
identities is about action, such as showing up for one another in our
communities (p. 97). In Chapter 7, Ellen Cushman, a citizen of the
Cherokee Nation and a scholar of rhetoric, literacy, and language,
reflects on her scholarly journey since earning tenure in 2005, when
she began focusing her research and service on revitalizing the
Cherokee language (p. 100). Through a series of personal anecdotes,
she explores moments of presence and loss that reveal the profound
impact of language erasure and the enduring effects of imperial
ideologies on Indigenous linguistic practices. Each reflection traces
her process of recognizing and resisting these colonial legacies while
envisioning pluriversal futures that center Indigenous epistemologies
and language reclamation. In Chapter 8, Nariman Amantayev applies a
raciolinguistic paradigm to examine intraethnic discrimination in
Kazakhstan, illustrating how language can shape the ways racialized
and marginalized individuals navigate their positions within
educational and social contexts. He critiques the monolingual and
colonial frameworks embedded in the Kazakh education system,
challenging common assumptions about linguistic competence and
reflecting on how identities are “created and reproduced through
language” (p. 136). Drawing on his reflections, the author underscores
the lasting impact of historical and structural inequalities and calls
for transformative change through education, public discourse, and a
deeper recognition of marginalized voices.
Part 4, “Self-Positioning as Researchers,” consists of Chapters 9
through 12 and features contributions from Sibonile Mpendukana and
Miché Thompson, Ming-Hsuan Wu and Genevieve Leung, Anna Becker, and
Bridget Goodman. This section centers on the themes of scholarship and
teaching as forms of resistance and advocacy for raciolinguistic
justice, exploring how scholars position themselves within their
research. In Chapter 9, Sibonile Mpendukana and Miché Thompson, both
Black South African scholars, explore “the problematics of race and
the politics of identity in South Africa,” reflecting on how language
mediates experiences of racialization and belonging (p. 124). Through
their autoethnographic reflections, they illustrate how language
functions as both a tool of constraint and a source of agency,
enabling marginalized speakers to negotiate colonial legacies and
reconstruct new identities within academic and social spaces. In
Chapter 10, Ming-Hsuan Wu and Genevieve Leung, two Asian American
female scholars, reflect on their shared experiences of
marginalization, microaggressions, and resilience across personal and
professional lives. Through a co-constructed autoethnographic
dialogue, they examine how race and language shape identity,
belonging, and legitimacy in academia, emphasizing collaboration and
friendship as acts of resistance. Their narratives serve as
counterstories that challenge dominant discourses portraying Asian
Americans as perpetual foreigners and call for greater awareness of
racial and linguistic privilege within academic spaces. In Chapter 11,
Anna Becker draws on her experiences as a white German scholar working
and conducting research in multilingual Switzerland to investigate how
raciolinguistic ideologies manifest in specific local settings.
Through this reflection, she emphasizes the transformative potential
of autoethnography as a means of self-reflection and social change,
arguing that documenting personal experiences helps researchers
recognize biases, foster empathy, and contribute to greater equity and
understanding within academia and society. In Chapter 12, Bridget
Goodman, a white Jewish scholar, reflects on her positionality to
examine how whiteness and linguistic privilege shape her teaching and
research. Using the concepts of imperfect and imperfective, she frames
anti-racist work as an ongoing, unfinished process that demands
continual self-reflection. Challenging the notion that simply being
anti-racist or pro-heteroglossia is sufficient, Goodman calls for
sustained critical inquiry and transformative action to dismantle
racism and linguicism in educational contexts. She concludes that
although one person cannot change the entire system, ongoing
individual commitment remains essential to collective progress.
Chapters 13 through 15 compose Part 5, “Reflection Through Writing,”
which presents the reflections of Shreya Sangai, Sandro Barros, and
Jeannette D. Alarcón. This section focuses on the authors’ views of
writing as a deeply personal process of empowerment and healing. In
Chapter 13, Shreya Sangai reflects on her transnational and
translingual experiences as a student navigating academic systems in
India and North America, where she faced both subtle and overt forms
of raciolinguistic othering. Drawing on her family’s history of
resilience under British colonialism, she connects her ancestors’
struggles with her own encounters with linguistic hierarchies in
English departments. Through these reflections, Sangai advocates for
teaching practices that recognize students’ full linguistic
repertoires, address systemic inequities, and balance empathy with
critical, empowering feedback. In Chapter 14, Sandro Barros examines
the Brazilian term morenice (brownness) to explore how racial and
linguistic identities are entangled within Brazil’s colonial history.
Through a deeply personal narrative centered on his sister, he
reflects on how morenice functions both as a marker of belonging and
as a subtle instrument of whiteness, revealing the contradictions
embedded in Brazilian racial discourse. Writing as a “‘vulnerable
observer,’” Barros acknowledges the risks of revisiting personal and
collective memories while using them to expose how race, language, and
power intersect in everyday life (p. 205). Ultimately, he calls for
recognizing contradictions and “‘oddities’” in racialized experiences
as a way to resist binary thinking and better understand the complex,
lived realities of language and identity (p. 219). In Chapter 15,
Jeannette Alarcón reflects on how her racialized experiences as a
third-generation Mexican American have shaped her understanding of
language, identity, and education. Drawing on raciolinguistic theory
and autoethnography, she connects her grandmother’s experiences of
linguistic discrimination to her own journey as a teacher educator
committed to anti-racist and culturally sustaining pedagogy. Through
practices such as talking circles, she promotes cross-cultural
understanding and challenges deficit-oriented perspectives in
education. Alarcón concludes by emphasizing the ongoing struggle for
equity and the importance of honoring her family’s legacy through
continued advocacy for multilingual learners.
The final section, Part 6, “Conclusion,” is comprised of Chapter 16,
“From Looking Inward to Looking Forward,” written by Bridget Goodman
and Qianqian Zhang-Wu. In this chapter, the authors draw parallels
with the contributors’ autoethnographic narratives and reflections and
reiterate the importance of raciolinguistics as a guiding framework
and autoethnography as a valuable research method for unpacking and
affirming multilingual scholars’ experiences. Reflecting on the
collective process of creating the volume and highlighting both mutual
achievements and challenges encountered during its preparation, the
editors conclude by offering 7 recommendations to “raciolinguicized
individuals” and their “accomplices” for reshaping raciolinguistic
spaces through anti-racist and anti-linguicist practices and values:
1.      White Listening Subjects Need to Actively Listen.
2.      Book Editors and Publishers Need to Disrupt Raciolinguistic
Ideologies.
3.      Racialized Scholars Can Find Support Networks.
4.      Racialized Scholars Can Make Agentive Choices in Responding to
White Listening Subjects.
5.      Teacher Education Needs to Address Raciolinguistics.
6.      Raciolinguistics Can and Should Be Complemented with Different
Theories from both the Global North and the Global South.
7.      Autoethnography Should Continue to be Used to Unpack and
Affirm Scholars’ Experiences. (pp. 242-244)
EVALUATION
Racism, linguicism, monolingual ideologies, and systemic inequalities
are not things happening somewhere far away or issues that will never
concern or affect you. They concern everyone. These realities manifest
even in everyday interactions, as described by scholars in this edited
collection. Examples include: a comment left by a student on
ratemyprofessors.com about a professor’s strong accent and the
supposed difficulty of understanding some of their words (p. 21);
questions at a doctor’s appointment such as “How come you speak good
English?” (p. 34); the seemingly innocent “Where are you really from?”
that can be asked in shopping centers or by customer service workers
(p. 48); and the repeated mispronunciation of names at academic
conferences, even after multiple corrections (p. 89). Such incidents
occur in educational and social contexts more often than we realize,
across continents, countries, institutions, and organizations, and
even in the smallest day-to-day interactions.
To continue resisting and challenging raciolinguistic ideologies and
questioning white supremacy and dominant Western norms for ourselves
and our communities, it is beneficial to pause, take a deep breath,
and reflect on how past experiences—sometimes uncomfortable, sometimes
traumatic, sometimes those we would prefer to forget—inform who we are
today, what we have accomplished so far, and what we still need to
learn in order to understand ourselves better. With that understanding
comes greater awareness of what we do in our professional and everyday
lives, why we act or respond the way we do, and how we can trace
parallels between our past, present, and potential future. The editors
of this collection create a truly unique space for scholars and
researchers who come from diverse cultural, linguistic, and ethnic
backgrounds to name and make sense of their experiences. Such
opportunities remain rare, since even those who advocate for
raciolinguistic awareness in their teaching and research often focus
outward—on others’ experiences—rather than inward. Arguing that
personal experiences are an integral part of scholarship and that
researchers cannot be detached from how they approach their work, the
authors employ a raciolinguistic framework and autoethnography as a
valuable tool for exploring and reflecting on their raciolinguistic
experiences. In doing so, they uncover the intersections between
language, race, and power in their own encounters, facilitate heritage
language maintenance, advocate for linguistic justice, and present
counterstories for awareness raising. I believe that the editors of
this collection fully achieved their purpose of “build[ing] on various
moments of vulnerability, discomfort, awakening, and empowerment to
move forward and fight for raciolinguistic justice for teaching,
research, and everyday life as well” (p. 5).
As I read through the chapters in this collection, I see a cohesive
and powerful exploration of how colonial histories shape subjectivity.
The autoethnographies presented throughout are not a self-indulgent
recentering of researchers who wish to talk about themselves, but
instead offer what the editors describe as “a radical form of
listening” (p. xv). This listening means paying attention to the
colonial histories embedded in the discourses through which we make
sense of the world, while actively resisting these histories by
acknowledging the forms of past resistance that persist in the
present. In this sense, autoethnography serves as both a method of
inquiry and an act of healing.
The volume points to alternative loci of enunciation that resist, or
coexist with, the colonial logics that have long shaped linguistic
hierarchies, advancing the ongoing work of linguistic justice and
raciolinguistics. While previous research has examined the colonial
history of language and the potential for decolonizing English, there
remains a lack of attention to the lived raciolinguistic experiences
of multilingual scholars. By providing this reflective space, the book
addresses a noticeable gap in the fields of raciolinguistics,
sociolinguistics, and multilingual and multicultural studies and
education.
The deeply intimate tone of each narrative, grounded in memory,
emotion, and observation, invites readers to embark on this journey
alongside scholars who courageously reveal their “souls.” The use of
autoethnography across the chapters demonstrates the method’s unique
ability to merge affective truth with scholarly critique, offering an
alternative epistemology for understanding multilingual identity and
systemic inequality rooted in colonial history.
The diversity of perspectives and voices is one of the most compelling
strengths of this edited collection. The contributing researchers and
scholars represent 14 higher education institutions across 6
continents: North America, South America, Asia, Oceania, Europe, and
Africa. The collection features authentic voices from established
scholars, pre-tenure and emerging researchers, and graduate students,
who represent a wide range of professional, cultural, racial, and
linguistic backgrounds. Their expertise spans fields such as language
and literacy, teacher education, writing and rhetoric, and the
humanities.
Another crucial strength of this collection is the creation of an
explicit translingual space. The authors were encouraged to include
their home languages in their writing (see, for example, Xiaoye You,
pp. 13-26). As the editors state, “Through these practices we
recognize that blending home languages in one’s own academic
publications, regardless of career status, is an important and perhaps
underutilized strategy for authentic identity expression” (p. 242). I
appreciate this openness to linguistic plurality, as it challenges the
dominance of monolingual academic norms and creates an environment
where multilingualism becomes a source of strength rather than a
limitation.
I do not doubt that many multilingual scholars who have ever tried to
find “a solid ground,” become part of a new community, gain a sense of
belonging, and navigate new points of support in an unfamiliar
environment—and who have experienced “a sense of unsettlement,” in the
words of Xiaoye You (p. 13), and “discomfort and a sense of
isolation,” in the words of Jung Kim (p. 93)—will find that this
volume’s deeply personal and, at times, intimate narratives offer
hope, empowerment, coping strategies, and practical recommendations as
they encounter and confront raciolinguistic ideologies and
translingual discrimination at different stages of their lives and in
other spheres.
At the same time, the collection speaks to a much broader audience,
reaching beyond those specifically interested in raciolinguistics,
linguistic justice, or anti-racist approaches in teaching, research,
and publishing. I believe this book should become a must-read and a
practical handbook for anyone beginning their scholarly journey,
especially graduate students and early-career researchers. For those
who want to work with autoethnography as a research method and are
seeking a model to help them navigate the process while avoiding
common pitfalls, such as re-centering the researcher’s authority,
leaning toward self-indulgence, or reinforcing rather than challenging
colonial logics, this book constitutes an excellent guide. Each author
provides a clear rationale and explains their methodological choices
and frameworks in detail, ensuring that the collection does not become
self-centered or purely confessional. Instead, it creates what the
editors call a “healing space for storytelling,” where authors learn
from one another and move toward empowerment, understanding, and
healing (p. 3).
I find the recommendations provided by the authors in the concluding
chapter “From Looking Inward to Looking Forward” especially valuable,
as they are practical and can be easily implemented by others in their
research, teaching, and everyday life. As a first-generation graduate
student, multilingual speaker, and international student, I find
recommendation number 3, “Racialized Scholars Can Find Support
Networks,” particularly powerful. It speaks directly to the challenges
many graduate students face as they begin their academic journeys:
finding their own voices, building confidence, and establishing
themselves in academia, which can feel isolating and overwhelming (p.
243). I reflect on this recommendation as both a reminder and an
invitation: a reminder that we are not alone in this process, and an
invitation to seek out mentors, supporters, and communities that help
us stay grounded and connected. Graduate school often demands
resilience, but, as the entire volume demonstrates, resilience becomes
stronger when nurtured by solidarity and shared experiences.
In terms of potential research, I think this edited collection opens
the door for scholars from other fields, such as STEM, medicine,
business, law, and many others, to speak up about their
raciolinguistic experiences and reflect on how language, race, and
power intersect in their work and everyday interactions. There are
still very few spaces where they can share these experiences, making
this an important area for future exploration. Hearing their stories
would not only broaden our understanding of how raciolinguistic
ideologies function across disciplines but also show how linguistic
justice can be imagined and practiced beyond the humanities and social
sciences.
Overall, Autoethnographic Explorations of Lived Raciolinguistic
Experiences Among Multilingual Scholars stands out as a powerful
contribution to the fields of raciolinguistics, sociolinguistics, and
multilingual and multicultural studies and education. The editors
succeed in creating a collective narrative that is both scholarly and
profoundly personal, inviting readers to reflect on their own
complicity in linguistic hierarchies and their encounters with
raciolinguistic ideologies, while also encouraging steps toward more
equitable and inclusive futures in academic, social, and personal
contexts.
REFERENCES
Adams, T.E., Jones, S.L.H., & Ellis, C. (2015). Autoethnography:
Understanding qualitative research. Oxford University Press.
Alim, H.S. (2016). Introducing raciolinguistics: Racing language and
languaging race in hyperracial times. In H. S. Alim, J. R. Rickford, &
A. F. Ball (Eds.), Raciolinguistics: How language shapes our ideas
about race (pp. 1–30). Oxford University Press.
Ellis, C.S., & Bochner, A.P. (2006). Analyzing analytic
autoethnography: An autopsy. Journal of Contemporary Ethnography,
35(4), 429–449.
Flores, N., & Rosa, J. (2015). Undoing appropriateness:
Raciolinguistic ideologies and language diversity in education.
Harvard Educational Review, 85(2), 149–171.
Inoue, A.B. (2019). How do we language so people stop killing each
other, or what do we do about white language supremacy? College
Composition and Communication, 71(2), 352–369.
Yazan, B., Canagarajah, S., & Jain, R. (Eds.). (2020).
Autoethnographies in ELT: Transnational identities, pedagogies, and
practices. Routledge.
ABOUT THE REVIEWER
Elizaveta Komkova is a second-year PhD student in Rhetoric, Writing,
and Linguistics at the University of Tennessee-Knoxville, where she
works as a Graduate Teaching Associate in the Department of English,
teaching first-year composition courses, including ENGL 101/131:
Cross-Cultural Composition I and ENGL 102/132: Cross-Cultural
Composition II. Her PhD dissertation focuses on a multicultural
approach to teaching academic writing and research courses to L2
students, emphasizing the importance of drawing on students’ diverse
cultural and linguistic backgrounds and experiences. Elizaveta’s
current research interests include L2 writing pedagogy, L2 composition
and rhetoric, digital humanities, multimodal writing, and language and
linguistics.



------------------------------------------------------------------------------

********************** LINGUIST List Support ***********************
Please consider donating to the Linguist List, a U.S. 501(c)(3) not for profit organization:

https://www.paypal.com/donate/?hosted_button_id=87C2AXTVC4PP8

LINGUIST List is supported by the following publishers:

Bloomsbury Publishing http://www.bloomsbury.com/uk/

Cambridge University Press http://www.cambridge.org/linguistics

Cascadilla Press http://www.cascadilla.com/

De Gruyter Brill https://www.degruyterbrill.com/?changeLang=en

Edinburgh University Press http://www.edinburghuniversitypress.com

John Benjamins http://www.benjamins.com/

Language Science Press http://langsci-press.org

Lincom GmbH https://lincom-shop.eu/

MIT Press http://mitpress.mit.edu/

Multilingual Matters http://www.multilingual-matters.com/

Narr Francke Attempto Verlag GmbH + Co. KG http://www.narr.de/

Netherlands Graduate School of Linguistics / Landelijke (LOT) http://www.lotpublications.nl/

Peter Lang AG http://www.peterlang.com


----------------------------------------------------------
LINGUIST List: Vol-36-3953
----------------------------------------------------------