Abstract This article theorizes the relationship between linguistic ideologies and legal ideologies by identifying and analyzing contrastive strategies for the circulation of legal terminology in South Korean queer and antiqueer movements. Based on long‐term ethnographic fieldwork, the research examines how queer activists and antiqueer groups approach law and language. While queer activists strive for referential clarity through contextualization in their language pragmatics, antiqueer groups focus on amplifying the effect of circulation and highlight the potential expansion of legal terms' jurisdiction. By investigating these divergent approaches, this paper reveals how legal language is an object of problematization for both queer Koreans and anthropologists.
This article examines a prolonged "delay" of a chief installation ritual in Dawasamu, Fiji, conducted in 2010 by a lineage group not recognized in the colonial archives as the rightful kingmaker. It argues that this incident signals a broader socio-semiotic transformation in the understanding of how land as a spatiotemporal place relates to the people as its components in Fiji. In particular, drawing on semiotic notions of interpretants, the article argues that this transformation is a "downshift" from a "dicent" to a "rhematic" interpretant in the entextualization of Fijian vanua (i.e., land and people). That is, whereas the colonial archives signified Fijian vanua as a contiguous, developmental, or hypotactic entity of land and people, the diagrammatic frame of entextualization in the archives came to be self-grounded, thereby figurating vanua as a formal, figurative, or paratactic entity of land and people. The article further characterizes the self-reflexive nature of this socio-semiotic transformation as a shift from "archive state" to "archive state," in which efforts to disavow colonial archives and to long for the delayed arrival of "unwritten" truth nevertheless reanimate and ultimately adhere to the diagrammatic frame of vanua that was itself a product of the colonial-era archival work. Na itukutuku qo e dikeva e dua na vakaberaberataki vakadede ni veivagunuvi ni turaga e Dawasamu, Viti, ka a vakayacori ena yabaki 2010, mai vei dua na kawa ka sega ni kilai ena akaivi vaka-koloni ni matanitu me nodra itavi dodonu me ra sauturaga. E vakamacalataki eke ni ituvaki oqo e vakaraitaka e dua na veisautaki raraba ena ivakarau e kilai kina na veisemati ni qele kei ira na tamata e Viti. Ni vakayagataki na vakasama ni semiotiki, e vakaraitaka na itukutuku qo ni na veisautaki oqo e rawa ni kilai me dua na veisau sobu mai na ivakarau dicent ki na ivakarau rhematic ena vakavolaitaki ni vanua e Viti. O koya, ena akaivi vaka-koloni, a vakatakilai taumada na vanua e Viti me dua na vanua e tubu vakaveitaravi ka sema vata na qele kei ira na tamata. Ia, e muri, e dua na ivakarau diagrammatic ni vakavolaitaki ni vanua ena akaivi ka yaco me yavu vakataki koya, ka vakatakila na vanua me dua na veisemati vakaiyaloyalo ni qele kei ira na tamata. E vakamacalataka talega na itukutuku qo ni na veisau oqo e vakaraitaka e dua na veisau mai na dua na archive state (ivakarau ni matanitu e yavutaki ena akaivi) ki na dua tale na state, ni ra sasaga na tamata me biuti tani na akaivi vaka-koloni ia era muri tiko ga na ivakarau diagrammatic ni vanua ka a buli taumada ena gauna vaka-koloni.
This article examines how the digital platform Polis and its experiments with large language models (LLMs) reconfigure democratic participation through a particular vision of consensus. Through analysis of media coverage of Polis and developers' public discussions of the platform, I argue that developers reframe consensus from a discursive achievement to a computationally surfaced pattern, turning deliberative democracy into a computing problem which LLMs are perfectly fit to solve. Under the guise of "saving" or "improving" democracy, Polis produces "illusions of consensus" that depoliticize purported public opinion and further abstract it away from the individuals assumed to have produced it. Dit artikel onderzoekt hoe het digitale platform Polis en zijn experimenten met large language models (LLM's) democratische participatie herconfigureren via een specifieke consensusvisie. Op basis van een analyse van mediaberichtgeving over Polis en publieke ontwikkelaarsdiscussies betoog ik dat ontwikkelaars consensus herdefini & euml;ren van discursief resultaat naar computationeel zichtbaar gemaakt patroon, waarmee deliberatieve democratie in hun ogen een rekenprobleem wordt waarvoor LLM's bij uitstek geschikt zouden zijn. Onder het mom van het "redden" of "verbeteren" van de democratie produceert Polis "illusies van consensus" die de veronderstelde publieke opinie depolitiseren en verder abstraheren van de individuen die haar geacht worden te hebben voortgebracht.
Abstract This article introduces moral enregisterment: how dialects acquire moral value, not merely social indexicality, through mediated performance. Analyzing Tash Ma Tash (1993–2011), Saudi Arabia's landmark sketch series, we show how Urban Najdi indexes bureaucratic rationality, Urban Hijazi indices affective civility, and Southern varieties are enregistered as authentic yet institutionally marginal. Naming initiates this process: character names prime moral expectations before speech begins, one mechanism through which moral enregisterment operates. Through affirmative satire, the series grants marginalized voices emotional visibility while withholding institutional authority. This study extends enregisterment theory from social typification to the production of evaluative stance.
