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Intro -- Acknowledgements -- Notes To The Reader -- Transcription Conventions -- Introduction -- 1. Historical And Social Background Of This Research -- 2. How I Did The Fieldwork -- 3. Conceptual Framework -- Concluding Remarks -- Part 1 Masculinities And Femininities In Youth Culture -- Chapter 1 The Rambleros -- 1. Simplified Masculinity -- 2. Feminine Agendas -- 3. Gender Crossing -- Concluding Remarks -- Chapter 2 The Trepas -- 1. Transgression And Insubmission -- 2. Politicized Identities -- Concluding Remarks -- Chapter 3 The Polyvalence Of Talk -- 1. The Organization Of The Groups -- 2. Gender-Mixed Events And Hybrid Events -- 3. Polyvalent Situations -- Concluding Remarks -- Conclusions To Part 1 Politicized Identities: What Difference Do They Make? -- Part 2 Languages And Ideologies -- Chapter 4 Speech Styles And Orders Of Discourse -- 1. The "Simple" Truth Of The Rambleros -- 2. The Politics Of La Penya -- Concluding Remarks -- Chapter 5 Catalan And Spanish Voices -- 1. Towards A Dialogical Analysis Of Codeswitching: Methodological Considerations -- 2. An Inventory Of Voices -- Concluding Remarks -- Chapter 6 Language Choices -- 1. Language Choice In Catalonia: A Political Issue -- 2. Language Choice Amongst The Rambleros And The Trepas -- Concluding Remarks -- Conclusions To Part 2 The Ideological Investment Of Speech Varieties -- Part 3 Situated Practices And Social Structures -- Chapter 7 Youth Culture As A Social Field -- 1. Reproduced And Reproductive Practices -- 2. Social Change And Situated Practice In Bourdieu'S Model -- Concluding Remarks -- Conclusions To Part 3 Theoretical Implications Of This Approach -- Conclusions -- Appendix -- Notes -- References -- Index.

Abstract
The concept of muda has recently been used to name the specific biographical junctures where individuals enact significant changes in their linguistic repertoire. Given that the use of different linguistic varieties constitutes a resource to construct social categories and to evaluate an actor's claims to specific social identities, those who change their repertoire must deal with all the potential implications, namely how their social position to date may be affected. In this article, I explain how the notion of muda originated and how it has developed, and discuss how I believe that it can contribute to expand the purview of sociolinguistic research on multilingualism. I argue first that they provide an interesting angle from which to explore forms of agency through language. Secondly, I contend that muda makes time more visible in sociolinguistic processes. Finally, I show that these two aspects of mudes yield specific insights to address issues of linguistic legitimacy and their social consequences, particularly how linguistic capital participates in the construction of social difference and inequalities and, therefore, in the structuration of symbolic and economic markets.

Este artículo contiene una reflexión sobre la falta de un modelo teórico y metodológico que se fundamente en una concepción históricamente situada del uso del lenguaje y, en consecuencia, de los procesos de construcción del significado en la interacción. En este sentido, se hace un comentario crítico de algunos modelos antropológicos de investigación sociolingüística. También contiene una propuesta de adoptar elementos ele la concepción dialógica del lenguaje de Mikhail Bakhtín en el contexto de una visión postestructuralista del discurso y de un análisis de textos a la Fairclough. El trasfondo de la discusión es la búsqueda de recursos conceptuales que ayuden a entender la relación entre lengua e identidad, de manera que las investigaciones lingüísticas contribuyan a esclarecer polémicas y problemas .políticos relacionados con este tema. Con tal de mostrar cómo creo que las ideas de Bakhtín pueden ayudarnos a analizar y a teorizar sobre el uso lingüístico, utilizo unos datos extraídos de un estudio antropológico realizado entre jóvenes barceloneses. Analizando estos datos, presento evidencias sobre el carácter polifónico del discurso, que se manifiesta a través de la alternancia entre las lenguas catalana y castellana. Intento detectar y explicar los procesos de apropiación lingüística que hacen que estos jóvenes se identifiquen más con la lengua castellana que con la catalana.

Abstract
New speakers of Catalan have come to represent, from a demolinguistic perspective, a substantial part of the community of speakers. Of those who presently speak Catalan as an "habitual language", 41.6 percent are native speakers of Spanish. In this article, we shall follow up the various ways in which native Castilian speakers incorporate Catalan into their lives. This happens, as we will show, in specific biographical junctures that we call mudes, a Catalan term referring to (often reversible) variations in social performance. Our analysis is based on a qualitative study that included 24 interviews and 15 focus groups covering a total of 105 people of different sexes and linguistic, educational, social and residential backgrounds. We shall give a general overview of these mudes as we typified them: when subjects entered primary school, secondary school, the university, the job market, when creating a new family and when they had children (if they did). The study of linguistic mudes provides, in our view, a new and productive perspective on how people develop their linguistic repertoire, their attachment to specific languages and the significance of these aspects for social identity. It facilitates a processual, time-sensitive analysis that allows to contextualise and critique ethnonationalist discourses that have often saturated our understanding of language use.

Abstract
While traditional Irish-speaking communities continue to decline, the number of second-language speakers outside of the Gaeltacht has increased. Of the more than one and half million speakers of Irish just over 66,000 now live in one of the officially designated Gaeltacht areas. While "new speakers" can be seen to play an important role in the future of the language, this role is sometimes undermined by discourses which idealise the notion of the traditional Gaeltacht speaker. Such discourses can be used to deny them "authenticity" as "real" or "legitimate" speakers, sometimes leading to struggles over language ownership. Concerns about linguistic purity are often voiced in both academic and public discourse, with the more hybridized forms of Irish developed amongst "new speakers" often criticised. This article looks at the extent to which such discourses are being internalised by new speakers of Irish and whether or not they are constructing an identity as a distinct social and linguistic group based on what it means to be an Irish speaker in the twenty first century.