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Emmaus As a Transnational Imagined Community

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Emmaus As a Transnational Imagined Community Emmaus as a Transnational Imagined Community Language, Interdiscursivity and Stratification in a Social Movement Maria Rosa Garrido Sardà PhD Dissertation Supervised by: Dr. Eva Codó Olsina Departament de Filologia Anglesa i de Germanística Universitat Autònoma de Barcelona September 2014 Per a la Rosa i el José, per crear una família bilingüe i oberta als altres Per a la Núria, per tots els jocs amb paraules inventades Per a l'Andy, per totes les converses durant aquest camí Per als drapaires d'Emmaús, per ser una inspiració amb diferents veus Acknowledgements Les meves primeres paraules d’agraïment són per a totes les persones anònimes que m’han permès compartir les seves vides diàries en l’òrbita d’Emmaús i que, de manera desinteressada, m’han ajudat a entendre aquest moviment social des de la seva experiència personal. No tinc prou paraules d’agraïment per l’acollida amb els braços oberts, els materials que m’heu proporcionat i les converses que hem mantingut al llarg del temps. Moltíssimes gràcies a totes i a tots! My first expression of gratitude goes to all the anonymous people who have allowed me to share their everyday lives in the orbit of Emmaus and who selflessly have helped me to understand this unique social movement from their personal experiences. I cannot thank you enough for the warm welcome and on-going conversations during and after my fieldwork in London. Thank you very much, companions, staff and volunteers! També vull agrair el suport incondicional de la meva directora de tesi, l’Eva Codó. No tinc prou paraules d’agraïment pel teu entusiasme per aquest projecte, per tots els ànims que m’has donat quan més els necessitava i per la confiança plena que has dipositat en la meva feina. T’agraeixo la supervisió constant, els teus comentaris detallats i argumentats, així com el diàleg obert sobre les idees que anava desenvolupant al llarg de tot el procés. Gràcies per ajudar-me a entendre el món d’Emmaús amb una mirada sociolingüística crítica i reflexiva. I would also like to thank all the members of the CIEN Research team, where I have grown as a researcher and where I worked as a research assistant from 2008 to 2012. Special thanks go to Melissa G. Moyer, the leader of this research team, who has believed in me since I was a third year undergraduate in her sociolinguistics class and whose encouragement and support has been unfailing throughout the years. Thank you for all the research discussions, sound advice and great opportunities that you have shared with me. I am also thankful for Maria Sabaté i Dalmau’s radiant smiles and unconditional support. I am also indebted to Gabriele Budach, Alexandre Duchêne and Monica Heller for their comments, insights and suggestions since the early stages of my research. Of course, a big thank you goes to my fellow research assistants Massimiliano Sassi and Katia Yago for sharing so many conversations over cups of coffee. I feel privileged to form part of this group of people. i I am also grateful to Susan Gal and Celia Roberts for the opportunity to learn from them during my research stays at the University of Chicago (2011) and King’s College London (2012). I am also very thankful for the questions and suggestions from the members who sat on my annual progress committees: Melissa G. Moyer, Joan Pujolar, Gabriele Budach, Susan Gal and Eva Codó. I would like to heartily thank their contributions to Kathryn Woolard, Luisa Martín Rojo, Ibrar Bhatt and Martina Zimmerman during the writing up process. Thanks to Susan Frekko for proofing this thesis and doing such a good job. Thank you to Katie Earnshaw from Emmaus UK, Marie-Anne Dubosc and Brigitte Mary from Emmaus International, Annélie Rousseau, and Núria Brugués for providing me with Emmaus materials and academic texts for my thesis. I would like to thank the Centre d’Estudis sobre les èpoques franquista i democràtica (Universitat Autònoma de Barcelona), especially Ricard Muntada i Martínez, for their invaluable help. I have been lucky enough to work with people who have encouraged me and helped me in practical ways so that I could concentrate on my thesis. I want to thank Emilee Moore and Cristina Aliagas, who worried about my well-being and took on work that I could not do in the last stages. At the Department of Education at the Universitat Internacional de Catalunya, I would like to thank Enric Vidal, Jaume Camps, Núria Hernández, Maria Pujol, and Eva Tresserras for their support and understanding. Moltes gràcies als meus pares, la Rosa i el José, i a la meva germana Núria que m’han recolzat durant tot el procés i m’han fet somriure sempre. Mil gràcies a Andy Welton per creure en mi, per escoltar totes les meves històries i per fer-me tocar de peus a terra durant aquest llarg camí. No m’oblido de la meva Nina, que m’ha fet molta companyia mentre escrivia. Voldria agrair la comprensió dels meus amics i amigues Jéssica Malagón, Mónica Larrubia, Dani Cruz, Jessica Dorado, Yasmina López, Imma García, Aloma Breu, David Gilbert, Jaume Soriano, Xevi Martínez i en especial de la Monica Cordero, que em va fer desconnectar i conèixer un munt de gent fantàstica. També vull donar les gràcies a la Jessica Chao, l’Angélica Carlet, la Carme Andrés, la Safae Jabri, en Xavier Oliva, l’Emilee Moore, i la Cristina Aliagas per compartir les nostres il·lusions, decepcions, somnis i preocupacions dintre i fora de la universitat. Per últim, voldria agrair l’acompanyament de la Mayca Blanco i de la Maria Serrano. ii This thesis has been possible thanks to the pre-doctoral research grants 2008UAB 2015 (UAB), ESTPIF 2010-23 (UAB) and 2011 BE-DGR 0039 (AGAUR), and the research projects HUM 2010-26964 (MCINN) and 2009 SGR 1340 (AGAUR) awarded to the CIEN research team in this period. iii iivv Abstract This thesis is a critical sociolinguistic ethnography of a transnational social movement. It investigates the situated discursive and linguistic construction of a common identity as well as social difference within the Emmaus movement from the viewpoint of two communities of practice. Emmaus is a post-war transnational movement of solidarity founded by the Abbé Pierre that (re)inserts formerly marginalised people who live and work with other privileged people in live-in “communities” dedicated to recycling and social projects. My multi-sited ethnography mainly explores two Emmaus communities, one located in the Barcelona metropolitan area and another one in Greater London. This study contributes to the fields of the sociolinguistics of globalisation (Blommaert, 2010) and linguistic anthropology from a critical ethnographic perspective (Heller, 2011). The methodological design combines traditional ethnography, retaining participant-observation as the core, with narrative inquiry emerging from observed interactions and discursive genealogy of the two focal sites. The analysis draws on fieldnotes, interview data, assembly recordings, institutional texts and audiovisual materials. Departing from the concept of a transnational imagined community (Anderson, 1983), this thesis explores sociolinguistic processes beyond, in tension and within different nation-states. In particular, it investigates (a) the transnational articulation of the Emmaus movement through narrative, semiotic, discursive and communicative resources, (b) the localisation of common texts, symbols and narratives in different discursive and socioeconomic regimes, and (c) the situated practices of socialisation through and into language resulting in social stratification. My first finding is that the two Emmaus communities investigated were articulated through the movement’s founding story (Linde, 2009). This common story shaped not only the stories told, with recognisable intertextual and chronotopic elements (Bakhtin, 1981), but also the members’ dispositions to re-enact this narrative in the local communities daily (Agha, 2007). The two communities shared the person- types marked by self-transformation, the moral worth of solidarity, and finding “reasons to live” in the encounter with others. These chronotopic elements had different weight in local constructions of the movement. When the shared Emmaus founding story gets transposed across time and space, it is recontextualised, recycled and clasped (Gal, 2007) with other situated discourses in local communities in v different nation-states. My second finding is that Emmaus allows for a wide range of discursive practices (Foucault, 1972) in multiple communities of practice. Emmaus Barcelona centered on the encounter with others in the community epitomised by the Abbé Pierre icon, clasped with politicised altermondialiste and Liberationist Christian discourses. Emmaus London, by contrast, emphasised the value of solidarity with others in connection to individualist work ethics, which promoted voluntary work in top-down charities in the British state. The two Emmaus communities (re)produced centrifugal and centripetal discursive trends within Emmaus (Brodiez-Dolino, 2008) that have localised the shared transnational mission of solidarity differently for decades. My third main finding is a denaturalisation of the commonsensical connection between transnational social movements and multilingualism, on the one hand, and horizontal participation, on the other. Socialisation into the Emmaus movement in communities of practice (Wenger, 1998) encompassed shared discourses and narratives to craft legitimate communicative identities that stratified members. In addition, modernist language ideologies positioned English in London, and Catalan and Spanish in Barcelona, as requisites for full participation in local communities. In contrast with the nationalist erasure of multilingualism in Emmaus London, Emmaus Barcelona accepted Catalan-Spanish hybrid practices in daily interactions and the use of Spanish, French and, to a lesser extent, English as linguae francae. In conclusion, the everyday fabric of social movements is intertextuality between local appropriations that have different discursive clasps with other social arenas and linguistic practices, which simultaneously creates grassroots heterogeneity and a common transnational belonging within a stratified community of practice.
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