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Dániel Z. Kádár

1. Introduction The aim of this paper is to explore the way in which identities are indexed and (co-)constructed in ritual interaction vis-à-vis interactional style choices. Ritual interaction represents an understudied aspect of identity (co-)construction, despite it being a

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Alex Kerner

The emergence of the various Jewish Diasporas in the Middle East, Asia Minor, North Africa and Europe since late antiquity and during the early Middle Ages brought about the growth of diverse versions of ritual practices and texts. The status of Hebrew as a holy language granted that these

Svetlana Kurteš and Monika Kopytowska

of ritual interaction, while Eslami et al. and Larina problematize the issue with reference to social media discourse and Russian-British cross cultural encounters, respectively. Žegarac et al. elaborate on the concept of politeness with reference to Relevance Theory and language education. Finally

Tatiana Larina

understatements and semantically loaded silent pauses. The communicative style of many European cultures, including the U.S. , does not fit into this dichotomy, it occupies an intermediate position, being exacting and ritualized. Personal vs. contextual styles are related to the role played by a context

Krisda Chaemsaithong

positioning of self. Goff man ( 1967 ) further argues that all individuals are concerned, to some extent, about how they present themselves and how others perceive them, and because of this, they take part in what he calls face work during interactions. Face work encompasses specifi c interaction rituals that

Pilar Garcés-Conejos Blitvich

considerably in terms of their degree of stabilization, fi x- ity and homogenization – some are almost ritualized, others are quite vari- able and in fl ux (2003: 66). Due to this diversity, Fairclough distinguishes among pre-genres, disembedded genres and situated genres. He uses the term pre-genre (which he

Michiel Leezenberg

on the relatively rare case of institutionalized and ritualized speech acts, at the expense of M. Leezenberg / International Review of Pragmatics 3 (2011) 98–112 105 more informal and non-institutionalized conversation. From a Conversation Analysis oriented perspective, it has been argued long

Igor Ž. ŽAgar

in the perfective aspect in Russian. Mental performatives, on the other hand, are not immediately connected to social rituals, but denote mental actions and actions of thought (Rjabceva, 1992 : 12). According to Rjabceva, mental performatives are commonplace in scientifi c discourse and are similar to

Marina Terkourafi

-Directed Indirect Speech Acts A rather extreme example of indirectness serving as a litmus test for the degree of sharedness between interlocutors is provided by ritual indirectness, discussed by Bax (1999, 2002). Using evidence from Middle Dutch and going all the way back to the Iliad and the Old

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Alex Kerner

, correspondence and the like (and of course as the contact zone language with the non-Jewish environment). To sum up, looking at the hundred and fifty years of the history of the community from its inception in the mid-seventeenth century, we see that from a four language system (Hebrew—ritual, Spanish