In sociolinguistics, solidarity is perhaps more prominent than power, yet the relation-
ships between the various groups are very frequently governed by the relative power of
the groups. Within the dominant groups in a given society there are conventions
concerning what is politically correct, which is one of many ways of maintaining existing
power relations: the dominant group defines what groups exist and how they should be
regarded. In the United States, for example, the predominant, though not exclusive, ethnic-
racial division is the Black-White divide (also Hispanic-White and Native American-
White). South Africa under apartheid had a division into Black, Coloured and White
(also Indian). For many years derogatory terms for American and South African Blacks
(see derogatory AmE nigger or patronizing darkie, colored or derogatory SAE kaffir)
were accepted, and they helped to cement attitudes on the part of both the dominant and
the dominated. It is the relatively more powerful groups who are the source of overt
norms. Public language is middle class language, is men’s language, is white language,
is the language of the relatively older (but only up to a certain age, after which increasing
– or even abrupt – powerlessness sets in). Note, too, that certain text types are favoured,
e.g. scientific, legal, economic ones. Often certain accents are given preference (e.g. RP,
General Australian, GenAm).
The characteristic features of the language of a given group is determined by in-group
solidarity or covert norms. In the case of slang the factor of solidarity is primary; slang
is a case of group resistance to the language of power. Much the same is true of tabooed
language as well as of many secret languages. Of course, the in-group language may, by
chance, be the same as the powerful language of the overt norm; this ‘default’ language
is, in countries like the United Kingdom, the United States, Australia, Canada, New
Zealand and South Africa, most typically that of White, middle class males.
In sociolinguistics we correlate social/group features with language use. Gender is
one such social feature. However, gender alone does not determine linguistic behaviour,
but rather it is more fundamental social relations which are merely mirrored in gender:
power and solidarity. In short, the male–female divide is characterized largely (though
surely not exclusively) and probably most definitively by a power differential, while rela-
tions within each of the genders are often determined by solidarity. This does not mean
that male–female relations cannot also be characterized by a high degree of solidarity.
Furthermore, there are obviously male–female relationships in which the female is the
dominant and more powerful figure. However, at a deeper societal level male dominance
and power is almost an absolute – at least in Western society. This, we might say, lies in
the basic economic hegemony of males in Western society, which cannot be changed, but
may be covered over where superior female intelligence manifests itself, where individual
females have better jobs than individual males, where females withhold sexual favours,
where females are more wealthy, famous or successful – and so on. One of the things that
sociolinguistics does, we see, is to offer a reflection of society and its inequalities.
Gender is significant for language inasmuch as males are many times more likely to
identify with other males, including their economic and sexual rivals, than with women
– just as women are equally likely to do the equivalent. Gender identity is based on soli-
darity. It is a fundamental identification which leads to imitation of behaviour. Yet within
the framework of solidarity it is power which determines much of behaviour: those who
are more powerful, more successful, more popular, more intelligent, better looking etc. –
be they males or females – will be emulated by the other(s) according to the maxim
‘power attracts’.
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THE ENGLISH LANGUAGE: STANDARDS AND VARIATION 11