Итог полностью

To avoid the effect of the dualist mode of thought which leads to the opposition of a "standard* language, as measure of any language, and a "popular* language, one must return to the model of all linguistic production and rediscover in it the source of the extreme diversity of speech forms which result from the diversity of possible combinations between the different classes of linguistic habitus and markets. Among the factors which exercise a determining influence on the habitus and which appear relevant, on the one hand, in terms of the propensity to recognize and acknowledge the censorships which constitute dominant markets or to profit from the obligatory freedoms ottered by certain free markets, and. on the other hand, in terms of the ability to satisfy the demands of both kinds of market, one can therefore cite the following: sex. a source of very different relations to different possible markets, and particularly the dominant market; generation, i.e. the mode of generation, through the family and especially through the school, of linguistic competence; social position, characterized especially in terms of the social composition of the workplace, and the socially homogeneous exchanges (with dominated individuals) or heterogeneous ones (with dominant individuals, e,g. as in the case of service staff) that it favours; social origin, whether rural or urban, and in the latter case, whether old or recent; and finally, ethnic origin.

h is clearly among men, and especially among the youngest and those who are currently and above all potentially the least integrated in the economic and social order, such as adolescents from immigrant families, that one finds the most marked rejection of the submissiveness and docility implied by the adoption of legitimate ways of speaking. The ethic of brute force which is pursued in the cull of violence and quasi-suicidal games, of bikes, alcohol or hard drugs. in which those who can expect nothing from the future assert their relation to the future, is undoubtedly just one of the ways of making a virtue of necessity. The manifestation of an unreasoning commitment to realism and cynicism, the rejection of the feeling and sensitivity identified with feminine sentimentality and effeminacy.

the obligation to be tough with oneself and others which leads to the desperate daredevil acts born of the outcast's aristocrat ism, are a way of resigning oneself to a world with no way out, dominated by poverty and the law of the jungle, discrimination and violence, where morality and sensitivity bring no benefit whatsoever.¹⁴ The morality which converts transgression into duty imposes a manifest resistance to official norms, linguistic or otherwise, which can only be permanently sustained at the cost of extraordinary tension and, especially for adolescents, with the constant support of the group. Like popular realism, which presupposes and matches expectations to opportunities, it constitutes a defence and survival mechanism. Those who are forced to stand outside the law to obtain the satisfactions that others obtain within it know only too well the cost of revolt. As rightly observed by Paul Willis, the poses and postures of bravado (e.g. vis-a-vis authority and especially the police) can co-exist with a deep-seated conformism regarding everything concerning hierarchies, and not only between the sexes; and the ostentatious toughness which human self-respect imposes in no way excludes a nostalgic yearning for the solidarity, indeed the affection, which, simultaneously gratified and repressed by the highly censored exchanges of the gang, expresses or betrays itself in moments of unseif-conscious reflection/⁵ Slang (and this, together with the effect of symbolic imposition, is one of the reasons why it has spread well beyond the fringes of society) constitutes one of the exemplary, and one might say. ideal, expressions - with which more diplomatic expressions must reckon and even compromise - of the vision, developed essentially to combat feminine (or effeminate) ‘weakness’ and ‘submissiveness', through which the men most deprived of economic and cultural capital grasp their virile identity and perceive a social world conceived of purely in terms of toughness.¹⁶