Participant role shifting in minority language institutional interactions: COVID-19 contact tracing telephone calls as complex spaces of linguistic non-understanding
Abstract
The COVID-19 pandemic has highlighted the importance of collecting and disseminating publicly relevant health information from and to lay audiences to combat global health crises. In Flanders, Belgium, reaching linguistic minority groups within this context largely depended on government-mandated contact tracing through telephone interactions, which was initially put in place to contain the level of outbreak, but was gradually tasked with relaying safety measures and other information related to the pandemic. In line with these developments, Flemish contact tracing over the telephone initially supported Belgium’s three national languages, viz. Dutch, French and German, as well as English as a lingua franca. This list was gradually expanded with minority languages including, among others, Turkish, Arabic, Bulgarian and Polish. This article reports on a one-year fundamental research project as part of which we recorded and analyzed telephone contact tracing conversations which were conducted in the minority languages Turkish and Arabic. We specifically analyze these Turkish and Arabic data as spaces of linguistic non-understanding from the perspective of the researcher-fieldworker (van Hest, Ella & Marie Jacobs. 2022. Spaces of linguistic non-understanding in linguistic ethnography (and beyond). In Methodological issues and challenges in researching transculturally, 14–38. Cambridge Scholars Publishing. Available at: https://hdl.handle.net/1854/LU-8772518), and aim to uncover their impact on the interactional dynamics in this ‘novel’ institutional activity type. Through a Goffmanian analysis, the study reveals how the inclusion of minority languages in contact tracing practice led to complex shifts in participant roles, as contact tracers balanced their institutional responsibilities with imperatives of patient-centered rapport, cultural mediation, and enabling the data collection on behalf of the researchers. The condition of linguistic non-understanding also underlines how the (potential) presence of an overhearing eavesdropper may have influenced the interactional dynamics between contact tracers and index patients. The paper hence provides insights into the complexities of conducting contact tracing in a multilingual context, while simultaneously shedding light on the implications of linguistic diversity on situated institutional practices.
Soyut
COVID-19 salgını, küresel sağlık krizleriyle mücadele etmek için kamuyu ilgilendiren sağlık bilgilerinin toplanmasının ve yaygınlaştırılmasının önemini öne çıkarmıştır. Bu bağlamda Belçika’nın Flaman bölgesinde dilsel azınlık gruplarına ulaşmak büyük ölçüde, başlangıçta salgın seviyesini kontrol altına almak için uygulamaya konan ancak giderek güvenlik önlemlerini ve salgınla ilgili diğer bilgileri aktarmak için düzenlenen, hükümet tarafından zorunlu kılınan telefon etkileşim yoluyla yapılan temas takibine dayanmaktaydı. Bu gelişmeler doğrultusunda Flaman bölgesinde telefon üzerinden gerçekleşen temas takipleri ilk başta Belçika’nın üç ulusal dili olan Hollandaca, Fransızca ve Almanca’nın yanı sıra ortak dil olarak İngilizce’de gerçekleşmekteydi. Bu liste zamanla Türkçe, Arapça, Bulgarca ve Lehçe gibi azınlık dillerini de kapsayacak şekilde genişletildi. Bu makale, azınlık dilleri olan Türkçe ve Arapça dillerinde gerçekleşen telefon görüşmelerinin kaydedilip incelendiği bir yıllık temel araştırma projesini sunmaktadır. Özellikle Türkçe ve Arapça verileri, araştırmacı ve saha çalışanı (van Hest, Ella & Marie Jacobs. 2022. Spaces of linguistic non-understanding in linguistic ethnography (and beyond). In Methodological issues and challenges in researching transculturally, 14–38. Cambridge Scholars Publishing. Available at: https://hdl.handle.net/1854/LU-8772518) perspektifinden dilsel anlamama alanları biçiminde incelenmiştir ve böylelikle bu ‘yeni’ kurumsal uygulama türünün etkileşimsel dinamiklere etkisini ortaya çıkarmak amaçlanmıştır. Goffman’ın analizine dayanan bu çalışma, temas takip uygulamasına azınlık dillerinin dahil edilmesinin katılımcı rollerinde nasıl karmaşık değişimlere yol açtığını göstermektedir; temas takip görevlileri kurumsal sorumluluklarını hastaya yönelik yaklaşım, kültürel arabuluculuk ve araştırmacılar adına veri toplanmasını sağlama gibi zorunluluklarla dengelemişlerdir. Dilsel anlamama durumu, (olası) gizli bir dinleyicinin varlığının temas takip görevlileri ve indeks hastaları arasındaki etkileşim dinamiklerini nasıl etkileyebileceğini de vurgulamaktadır. Dolayısıyla bu makale, çok dilli bir bağlamda temas takibi yapmanın karmaşıklıklarına dair görüşler sunarken, aynı zamanda dilsel çeşitliliğin yerleşik kurumsal uygulamalar üzerindeki etkilerine de ışık tutmaktadır.
1 Researching Flemish COVID-19 contact tracing in minority languages as spaces of linguistic non-understanding
One of the main concerns and goals of public authorities during the outbreak of the COVID-19 pandemic was to inform and advise citizens on health-related decision-making worldwide. As a result, COVID-19 brought about an almost unprecedented flow of health-related communication, which arguably contributed substantially to the public health awareness and health literacy of many people around the globe. This evolution can naturally be attributed to the instrumental importance of centralized and decentralized public health initiatives, both to build knowledge about infection rates, and to inform and sensibilize citizens of the dangers of COVID-19 and the corresponding safety measures in place at a given time. One example of such an initiative is government-mandated telephone contact tracing, which, in Belgium, emerged at the time as a relatively novel, but strikingly upscaled institutional activity type (Levinson 1979) to combat the spread of the COVID-19 virus. Contact tracing itself of course was not new, with earlier uses in the contexts of Ebola outbreaks, the HIV/AIDS epidemic, and tuberculosis (Bafort et al. 2023), but the sheer scale at which large number of patients were contacted during COVID-19 was unprecedented. The shift to telephone contact tracing through call centers equally marks the upscaled nature of public health intervention. We will therefore focus on this specific type of contact tracing in this article, viz. telephone contact tracing conducted by call center operatives. A COVID-19 contact tracing interaction takes place when an infected person tests positive for a contagious virus (the so-called index patient, hereafter IP). This person is contacted by a contact tracer (CT), asked about their contacts and, in the COVID-19 context which we studied, the IP is provided with instructions and other information regarding safety and prevention measures (De Timmerman et al. 2023; Slembrouck et al. 2023).
The present article reports on data and analyses from an interdisciplinary research project on government mandated contact tracing telephone interactions in Flanders during the COVID-19 pandemic. From late 2020 until early 2022, we recorded and analyzed over 200 contact tracing calls between CTs and IPs. The resulting corpus consequently spans the second half of the COVID-19 pandemic, which was characterized by varying degrees of government-mandated prevention measures, ranging from complete lockdown to the advised wearing of mouth masks (for a detailed timeline, see Coppens et al. 2021). The main aims of the project were to map the interactional dynamics of these telephone conversations, and to help improve the institutional practice at hand. The project was conducted in close collaboration with the Flemish Agency of Health and Care, which oversaw the contact tracing operation in Flanders, and one of the call center firms which were responsible for the ‘on the ground’ implementation of the agency’s policy. In this way, we had direct access to both higher- and lower-level agents who played crucial roles in combatting the spread of COVID-19 in Flanders.
One of the interactional features of the institutional setting under scrutiny in this paper is the inclusion of and accommodation for various minority languages. Belgium’s federal language policy dictates that official communication between citizens and government institutions take place in one of the country’s three national languages: Dutch, French or German, depending on the region where the practice is situated. COVID-19 telephone contact tracing was institutionally organized country-wide and per region. Our focus lies on Flanders, i.e. the officially Dutch-speaking region. In practice, however, these and other, less formal, institutional interactions often accommodated for linguistic minority groups either through the use of a lingua franca, or through various forms of remote and on-site interpreting. This is particularly prevalent in various contexts of public service (cf. Roels et al. 2015), such as civil registry interactions (Vandenbroucke and Defrancq 2021), and medical consultations (Cox and Maryns 2021). Strikingly, during the pandemic, an exemption to the federal language laws was implemented for local governments in Flanders, allowing them at that time to spread information in languages other than Dutch (Coronavirus: Meertalige informatie – Agentschap Integratie en Inburgering, 2020]; COVID-19: Meertalige informatie over het coronavirus en de taalwetgeving, 2020]).
In the case of telephone contact tracing, the support for minority languages was implemented on a large scale. As contact tracing in Flanders served as one of the primary public modalities to sensibilize citizens of the dangers of COVID-19, and to inform and update them of current governmental measures in place, it was paramount that contact tracers not only reached speakers of the locally dominant, official language, but also minority language or foreign language speakers who may not be (sufficiently) proficient in Dutch. Since the project’s objective was to study the activity type of telephone contact tracing interaction in all its guises, it was necessary to include the telephone calls in languages other than Dutch in our data collection. In doing so, the researchers on the project were confronted with the observation and recording of contact tracing interactions in languages in which they were themselves not proficient.[1] This also resulted in a delayed analytical process, due to the need for preparatory, third-party provided transcription and translation in order for the researchers to make sense of the data and carry out the analysis.
In this article, we explicitly topicalize our analytical experiences with COVID-19 contact tracing interactions in languages other than Dutch. Recent literature has stressed the importance of (i) transparency in dealing with multilingual challenges during the research process, including the relevance of spaces of linguistic non-understanding (LNU) specifically (van Hest and Jacobs 2022). Other literature has thematized the practical challenges generated by the COVID-19 pandemic when conducting research (Gailloux et al. 2022). In response to this literature, we address the specific challenge of embracing the epistemological implications of communicative distance between the researcher and the participants, which render real-time interpretation, intervention and analysis impossible. We also examine what reflexivity about such communicative distance between the researcher and the participants adds to our understanding of the institutional practices that form the central focus of this specific study, and our research project more generally. To do so, we present a Goffmanian analysis of the interactional data which were collected in languages not included in the researchers’ linguistic repertoires. Specifically, we use Goffman’s (1981) framework of participant roles to examine the contact tracers’ positioning in the interactions under scrutiny. In doing so, we hope to illustrate how engaging with the linguistic spaces of non-understanding created by the minority language data we collected crucially informs and adds nuance to our analytical understanding of the COVID-19 contact tracing call as an institutional activity type. In the next sections, we first outline Goffman’s (1981) framework and then discuss our methods for data collection and analysis. Section 4 presents our results, structured according to the different types of role shifting we observed in our multilingual data. We finish our article with a number of concluding remarks about the analytical value of gathering data in spaces of linguistic non-understanding.
2 Participant roles and positioning
Goffman’s (1981) outline of participant roles in terms of formats of language production and reception occurs in his essay on “footing” which develops the theme of how interactants are aligned to what is being said or exchanged. Alignments may be characteristic for the whole duration of the interaction, but they can also shift multiple times in the course of it. Code selection (i.e. choice of medium of interaction) and code switching are listed among the significant indicators of “(changes in) footing” (see also Slembrouck 2009). Goffman’s framework for the study of participant roles also entails that we attend to the “full physical arena” (1981: 136) and that we differentiate between participants who are centrally involved as key speakers and listeners, and participants who are situated on the side of the focal encounter, e.g. adopting a role as an (invisible) overhearer or an (actively co-present) observer. Evidently, the contract tracing interactions under scrutiny in this article fall within the former category of focused interactions: during a contact tracing call, a contact tracer [CT] and index patient [IP] are focused on one and the same activity, viz. discussing the patient’s recent COVID-19 infection. Nevertheless, these focused interactions take place with meaningful participation on the sides (e.g. while the CT talks to the IP, a call center team coach may be monitoring the phone call, or, in the case here, a researcher may be recording and listening in on the conversation). As communication develops along multiple complex paths of shared and not-so-shared foci of attention, it is not surprising that in focused interactions, there can be certain distractions from a central purpose, and changes in footing and shifts in participant roles may occur as a result. As will be discussed in our analysis, both observations apply to our data set.
Instead of simply discussing interaction in the straightforward terms of a speaker and hearer, Goffman (1981) delineates specific ‘production’ and ‘reception’ formats. Production roles that can be taken on by an interlocutor include (i) ‘animator’, (ii) ‘author’, and (iii) ‘principal’. Respectively, these pertain to those who (i) in effect produces the words, (ii) composes the words, and (iii) carries official or public responsibility for what is being produced. Reception roles, then, refer to whether one is being ‘addressed’ or not, i.e. ‘unaddressed’. Within the latter category, one can for example take on the role of an ‘eavesdropper’ or ‘overhearer’ as an unaddressed participant who is still part of the interactional space. We believe that a discussion of listening roles is crucial here, and this extends into roles which simply register what goes on (e.g. recording an interaction, taking notes), or roles which entail active coaching from the side (e.g. whisper instructions) or roles which are evaluative in nature (e.g. judge whether things are done well). As Scollon (2006) notes, the three categories of animation, authoring and evaluative responsibility which Goffman (1981) introduces have pendants at the level of reception roles.
Within the context of our study, and especially so for the data collected in minority languages, this Goffmanian framework[2] can help provide salient insights into the contact tracing telephone conversation. First of all, contact tracers can in some respects be considered ‘animators’ for most of the conversation, as they enact the requests for information from a script with questions on their computer screen, which was authored by the Agency of Health Care, and was updated continuously during the pandemic (De Timmerman et al. 2023). Of course, their engagement in interaction entails more than just reading from the screen. This applies, for instance, when a specific pre-formulated question is staged in a particular way. A dual interpretation as animator and author is thus invited. Secondly, as the researcher-fieldworker is not able to participate directly in the contact tracing call, in the sense that the researcher could talk to the tracer but not to the IP, the contact tracers act as a spokesperson for the research project and an animator for the research-related questions about informed consent and the questions posed to the IP for specific sociological background variables (e.g. gender, age, etc.). As such, the researcher-fieldworker who listens in online while the telephone call is being conducted is typically an eavesdropper with the role of an observer who also relies on technological means to record the call (note that, although the index patients know the conversation is being recorded, they are typically not aware of the researcher’s co-presence). In calls which take place in Dutch, English or French, the researcher-fieldworker can follow the interaction as it unfolds. However, for contact tracing interactions in languages the researcher is not proficient in, the contact tracing interaction becomes a space of linguistic non-understanding in which the researcher’s role shifts from being an interested eavesdropper to a non-understanding overhearer who handles the recording equipment. It is precisely this complex universe of distributed participant roles, and the shifts in alignment which the use of particular languages can bring about, which we will focus on in this article. Before we delve deeper into how we see these participant roles manifested in our LNU data, and what this tells us about the interactional activity type that is the COVID-19 contact tracing telephone conversation, we will first cover the relevant information on the methods and data used in this study.
3 Methods and data
The data on which we report in this article were collected during the third phase of a one-year inter-university research project funded by the Flemish Research Council (FWO).[3] The overall goal of the project was to (i) map the interactional practice of this emergent institutional activity type, and (ii) to help improve interactional practice by offering advice and designing training modules to help contact tracers carry out their institutional brief. The project was split up in three distinct phases, which corresponded with three separate research foci and data collection efforts. It is important to note how the data collection processes throughout the three phases were affected by the restrictive conditions of fieldwork and data collection which applied during the different stages of the pandemic.
In a first phase, our main goal was to develop an accurate and detailed picture of how contact tracing conversations effectively took shape as an existing interactional practice which was turned into a large-scale institutional enterprise overnight. Contact tracing was done through call centers, and, at the Flemish Agency of Health and Care’s request, a brief of patient-centered support was specifically added to that of contract tracing and symptom registration. In the first stage of the project, we recorded 100 contact tracing phone calls in Dutch over a period of two months. This data collection phase started in December 2020, when Flanders was in complete lockdown, and all non-essential social contact was strictly forbidden. Because we could not travel and visit the call center on-site, participant recruitment options were severely limited, and we were forced to rely on a call center representative to shortlist potentially interested contact tracers, all of whom were then asked to participate in the project via Microsoft Teams and the call center’s official email service. The audio recording of the contact tracing calls took place remotely, as calls were recorded using Microsoft Teams’ screen sharing function (with the researcher-fieldworker physically located at home). The contact tracers who participated in the project had given their written consent for the recordings beforehand via email, while the contacted citizens gave oral consent. They did so twice: once before the recording started, and once after the contact tracing conversation proper had ended. The method of remote participant recruitment and call recording via a digital exchange platform was maintained during the two project stages that followed. The results yielded by this first phase of the study demonstrated considerable functional diversity within the contact tracing conversation. We found that the ideal CT is able to balance several functions and roles simultaneously; (i) giving advice and providing information adequately and appropriately, (ii) requesting and receiving relevant and reliable information, (iii) maintaining a care-orientation and securing compliance, and (iv) safeguarding their status as a government representative and task-oriented expert (see Bafort et al. 2023; De Timmerman et al. 2023; Slembrouck et al. 2023). For our analysis in this paper, we build on these insights to investigate the interactional dynamics of CTs, IPs and the overhearing researcher in spaces of LNU.
The project’s second phase was dedicated to using the insights from the first phase to help improve the institutional contact tracing practice. To that end, we designed a training module based on our initial interactional analyses and conducted an efficacy measuring experiment with a pilot group and control group of contact tracers who respectively had and had not received the training. Because the government restrictions at the time were more lenient, non-essential mobility was at that point discouraged, but not prohibited. We were consequently able to organize the training module on-site. The training sessions were prepared online in larger MS Teams meetings, and given on site by the researcher-fieldworker, together with one of the call center’s in-house coaches. Four groups of tracers received the training over the course of four days. Each session was attended by a second member of the research team. After the sessions, a second set of 66 contact tracing calls in Dutch were recorded during April, May and June of 2021.
The third phase of the project focused on the dimension of patient diversity. It involved a comparison with local contact tracing done via home visits, in addition to telephone contact tracing conducted in languages other than Dutch. The latter set of data is the focus of this paper. Data were collected for the lingua franca languages, French and English, and two commonly used minority languages, Turkish and Arabic. The condition of remote recording via a digital platform continued to apply. Over the course of 10 months, from late April 2021 until early February 2022, 57 additional conversations were recorded and observed by the researcher-fieldworker: 25 in French, 12 in English, 14 in Turkish, and 6 in Arabic. The design also included Bulgarian, as a less commonly represented migrant language, but no calls in Bulgarian presented themselves. As is reflected in the lower number of recordings and the longer duration of the data collection, recording these calls proved to be much more time-consuming than was the case for the 166 Dutch calls of phases one and two, as the number of calls taking place in languages other than Dutch was significantly lower, and we had access to just a handful of tracers who were proficient in Arabic, Turkish (and Bulgarian).
As will be elaborated in the analysis section of this paper, the multilingual data collection of phase 3 posed particular practical and methodological limitations. Although projects increasingly hire bilingual research officers, as is often the case with qualitative (socio)linguistic research projects on minority languages, we relied on external language workers throughout the research process, particularly for the transcription and translation of the data. Such language workers often continue to be consulted during analysis for advice on the interpretation of particular formulations and interactional sequences. In addition, in the case of the multilingual data, obtaining the patient’s informed consent hinged even more on the participating contact tracers. Remember that, for all calls, the observing researcher-fieldworker was an overhearer/eavesdropper whose presence was neither audible nor visible to the index patient at the other end of the telephone line. This was the case across the project’s three phases. For the multilingual calls in Arabic and Turkish, this posed additional challenges of linguistic non-understanding, as the language choices affected the fieldworker’s capacity to act as an overhearing interactant (cf. supra).
Although the research process in the phase including data in languages other than Dutch proved significantly more difficult than in the first two phases, the intricacies of analyzing and interpreting the minority language data elicited interesting insights and arguably led to a more complete, nuanced view of the contact tracing call as an institutional activity type. When considering the participation framework, we specifically note salient shifts in participant roles throughout these interactions, which, as will be illustrated below, can be considered a particular affordance of the data being collected in a space of LNU. We believe these shifts (i) occur interactionally as real-time changes in footing enabled by an underlying context of linguistic non-understanding, and (ii) are institutionally meaningful precisely because they entail observable deviations from the prevailing CT-practice in the dominant language. We should note, however, that the condition of linguistic non-understanding not only affects the data collection process from the perspective of the researcher-overhearer, but that it may equally impact the focal interaction between the CT and IP. As will become clear from the excerpts presented in our analysis, CTs and IPs often actively manage their differing linguistic backgrounds through code-switching, humor, extralinguistic cues, etc. While we do highlight such examples in our analysis, we will predominantly focus on questions of researcher reflexivity in spaces of linguistic non-understanding.
4 Participant role shifting in spaces of linguistic non-understanding
In order to accommodate the multilingual aims of the Flemish government’s contact tracing endeavor, contact tracers with a minority L1 who expressed a willingness to conduct calls in these languages were effectively asked by the call center to operate in some respects as on-the-spot translators/interpreters. They needed to translate the Dutch script into a minority language and translate the answers received in a minority language into Dutch input for the data registration system, without receiving any formal training to conduct such a task. This was in addition to their existing roles as call center operatives with a para-medical brief (see Bafort et al. 2023; De Timmerman et al. 2023). Operating in a minority language thus arguably added to the complexities of the contact tracing activity type, and the contact tracer’s already manifold interactional responsibilities.
In one of the Turkish conversations which we recorded, for example, confusion arose when the contact tracer asked the index patient for their date of birth. The tracer, who is fluent in Turkish and has Turkish cultural heritage, confused the months December and January, and had to ask the IP: “December is the first month of the year, right?” The translator whom we employed to process the Turkish data commented on this rich point (Agar 2006; Sandel 2015) when transcribing this particular interaction, stressing that many Turkish-speaking people of immigrant descent often only know the names of the months in the local dominant language. It is worth highlighting here that the two translators whom we hired to process the minority language data differed in terms of their background and professional status. The Turkish data were translated by a qualified postgraduate in translation and interpreting, who was familiar with the project and its interactional sociolinguistic methodology, and hence provided clarifying comments like the one above without having been asked to do so. This was not the case for the Arabic data, which were processed by a professional translator who works for a translation agency.
These and other, similar examples of communicative friction are plentiful in our multilingual corpus of contact tracing data, and are largely in line with observations made by existing research on language use in spaces of non-understanding about the need for externally-provided cultural and specific linguistic expertise to understand the data fully (see, for example, Andrews et al. 2019; Androulakis 2013; Duran 2019; van Hest and Jacobs 2022). More unique to our corpus, however, is our observation of the salient shifting of participant roles which is arguably caused or afforded by the multilingual dynamics of the interaction. In the following subsections, we home in on three distinct types of interactional role shifting which emerged in our data, as a result of changed conditions of code: (i) the contact tracer’s role as a spokesperson for the research project and its research team; (ii) the tracer’s interactional balancing between the roles of institutional agent, cultural mediator, and patient-centered interlocutor, which may be afforded by the space of linguistic non-understanding and the related lack of practice-monitoring overhearers; and, finally, (iii) the shifts in role and interactional (in)visibility of the observing researcher-fieldworker. Note that the observed role dynamics and the associated shifts from the established roles only emerged at a late stage of data analysis, as this became only possible after the data had been transcribed and translated. These dynamics result in a picture that complements our understanding of the practices/interactional dynamics that were observed in the CT conversations in Dutch.
4.1 The contact tracer as a spokesperson for eavesdropping research(ers)
A first type of role shift resulting from the minority language interactions we observed is the contact tracer’s temporary role as a spokesperson for our research project. As indicated earlier in Section 3, the patient’s oral consent to participate in the research project was registered twice by the tracer: once before the recording could start, and once after the contact tracing conversation proper had ended. This effectively rendered the contact tracer a spokesperson (in an animator role) for the research team and its project (the principals and authors of the consent procedure). In the multilingual data phase, this situation resulted in several interactional anomalies, which we will discuss below.
One effect of language differences in the contact tracing conversations under scrutiny here, is the inability for the overhearing researcher-fieldworker to verify whether the contact tracer has ensured the confirmation of the index patient’s informed consent when repeating the question at the end of the call. Monitoring the correct handling of this procedure was straightforward for the Dutch, English and French recordings, but virtually impossible for the Turkish and Arabic calls, as is illustrated in Excerpt 1.
Arabic and Dutch, English translation in italics |
نتيا عندك شي حاجة تسقسيني تسولني؟ | ||
1 | CT | Do you have any more questions for me? |
لا الحمد الله كلشي واضح، الله يرحمك والديك، شكرا بزاف. | ||
2 | IP | No, thank God, everything is very clear, may God bless your parents. |
Thank you so much. | ||
ما كان مشكل الله يشافيك الله يعاونكم تهلاو في روحكم مزيان. | ||
3 | CT | Not a problem. May God bring you health and strength, take care of yourselves. |
أمين بارك الله فيك شكرا بزاف. | ||
4 | IP | Amen. God bless you, thank you so much. Thank you, and have a blessed day, thank you. |
بلا شكر مع سلامة. | ||
5 | CT | Not a problem. |
شكرا نهار مبروك شكرا. | ||
6 | IP | Thank you. |
[The call has ended and IP is no longer present. The researcher-fieldworker asks the CT in Dutch whether they were able to confirm consent at the end of the conversation.] | ||
[addressing the researcher in Dutch] Ah! Vergeten, Romeo! (Lacht). Oké, ja je hebt gezien hoe die altijd eindigen, dat is zo 300 keer dank je wel en groeten en euh dan ben ik het alweer vergeten. Wacht hè, ik ga ze terug bellen. Ja altijd wanneer ge hoort dat we zo euh door elkaar aan het beginnen praten zijn dan weet je dat het einde in zicht is. Ik heb het al gevraagd, ah oké. Nu hoop ik dat die gaan opnemen. Wacht hè Romeo, we gaan die blijven stalken. Die denkt waarschijnlijk oh nee die komt met slecht nieuws. Ik ga die nummer anders noteren en dan bel ik haar straks terug, is dat goed? | ||
7 | CT | [addressing the researcher in Dutch] Oh! I forgot, Romeo! (laughs). Ok, yes you can see how they always end, it’s like 300 times thank you and goodbye and uh then I have already forgotten. Hold on ok, I will call her back. Yes every time when you hear that we are talking uh over each other then you know we are close to the end. I have already asked, oh alright. Now I hope that they will pick up. Hold on, ok Romeo, we are going to keep stalking them. She probably thinks oh no they have bad news. I will write the number down and will call her again later, is that ok? |
Excerpt 1 shows how the contact tracer ends the conversation with the index patient by thanking them, saying goodbye, and eventually hanging up. This prompts the researcher – whose voice was not part of the CT-IP interaction, was not recorded, and is hence not represented in the transcription – to ask whether informed consent was reconfirmed. It is only then that the tracer realizes she had forgotten to do so, upon which she decides to call back the patient to ask for consent a second time.
This excerpt illustrates a shift in interactional roles and responsibilities for both the tracer and the researcher-fieldworker which is caused by the particular context of linguistic non-understanding. In the Dutch, English and French calls, the researcher was able to monitor the tracers’ timely and correct handling of the informed consent procedure, and could remind or correct them whenever necessary, either through a chat message or by briefly unmuting the microphone in the Teams call (without the IP’s knowledge). Such supervision was impossible for the Arabic and Turkish calls, and tracers were thus held solely responsible for the informed consent procedure. As mentioned before, as tracers were tasked with a multitude of interactional responsibilities, the researcher’s monitoring and reminding the tracer of the informed consent procedure was generally appreciated, even encouraged. This is illustrated in Excerpt 1, when the contact tracer stresses “you can see how they always end, it’s like 300 times thank you and goodbye and uh then I have already forgotten”. The CT offers the researcher-fieldworker an interactional clue to chime in with a reminder near the end of the conversation.
In Excerpt 1, the shift in participant roles of the CT from an institutional agent following a professional brief to a spokesperson responsible for the correct handling of the informed consent procedure is admittedly not very marked, and, since the patient was eventually able to reconfirm consent, not exactly problematic. At other times, however, the tracer’s role as a spokesperson for the research project was more precarious. In a few cases, for instance, the tracers’ construal of the project turned out not to be entirely factually correct: sometimes tracers described the project researchers as doctors in a medical sense, or even told patients we worked for a local university hospital. Here again, monitoring the tracer’s construal of the project was only possible in the majority language calls, not for Arabic or Turkish, though the correct information was listed on the website which the contact tracer referred the patient to at the end of each call. One salient example of a contact tracer misconstruing the nature of the research project is illustrated in Excerpt 2 below. In this call, the IP had indicated a preference to take the call in Turkish as they were not fully proficient in Dutch.
Turkish and Dutch, English translation in italics |
Tamam devam edelim (3s) ‘Personen met wie’. kusura bakmayın | ||
Flamancadan Türkçeye çevirdiğim için önce yazılanları okumam gerekiyor. | ||
1 | CT | Ok, let’s continue (3s) ‘People with whom’ . Excuse me, because I am |
translating from Dutch to Turkish, I have to read first what it says. | ||
Yok Flamanca sorabilirsiniz benim için sıkıntı değil. | ||
2 | IP | No, you can ask the question in Dutch, that’s not a problem for me. |
Yok Türkçeden devam edelim çünkü Türkçe şekilde kayda alınıyor. | ||
3 | CT | No, let’s continue in Turkish, because it is being recorded in Turkish. |
As can be seen in Excerpt 2, the contact tracer signals difficulties in translating some of the questions provided in the script from Dutch to Turkish, to which the patient offers the tracer the possibility to simply ask the questions in Dutch, this way proposing code-switching between Dutch and Turkish as a solution. However, the tracer declines the offer, “because it is being recorded in Turkish” (turn 3). Presumably, the tracer here assumed that we, as researchers in linguistics, were only interested in monolingual Turkish conversations, and that any form of code-switching would invalidate the recording. In this sense, the CT acted as a gatekeeper for what can count as adequate data for the researchers. The result is that interactional constraints of the CT’s own creation are introduced. Not only did the (probably well-intended) intervention here not reflect the research team’s interests and preferred neutral, scientific stance, but it also possibly influenced the interlocutors’ mutual comprehension in this interaction. Yet, since the conversation took place in Turkish in a space of LNU for the researcher-fieldworker, we only noticed this confusion and CT intervention much later and were not able to act on it ‘in real-time’ during the data collection stage.
Excerpt 2 illustrates how tracers’ own interpretative assumptions about the research project might prevail over the research brief which was provided to them (cf. Cicourel 1974), and how a CT-imposed monolingual frame of reference went unnoticed to the eavesdropping researcher-fieldworker precisely because of the linguistic distance at the time of the data collection. A similar, though arguably more extreme example of how the tracer’s meta-scientific and language ideological assumptions influenced the data collection can be found below in Excerpt 3, which is situated towards the end of the CT call. In the brief to the participating contact tracers, a detailed overview was provided for how to handle the patients’ informed consent. The brief also included the short list of sociological background questions which the contact tracer asked on behalf of the researchers: the patient’s age, gender, educational background, and linguistic repertoire. This final question proved difficult for many tracers to ask, and for many patients to answer.
Turkish, English translation in italics |
Kaç dil konuşuyorsunuz? | ||
1 | CT | How many languages do you speak? |
(3s) Eee. Üç. | ||
2 | IP | (3s) Uhm. Three. |
Üç dil konuy-konuşuyorsunuz. | ||
3 | CT | You speak three languages. |
Yani dört. | ||
4 | IP | I meant four. |
Dört. | ||
5 | CT | Four. |
Flamanca dört. | ||
6 | IP | With Dutch, four. |
Tamam dört dil konuşuyorsunuz tercihiniz neden Türkçe oldu neden | ||
Türkçeyi konuşmayı seçtiniz? | ||
7 | CT | Ok, you speak four languages. Why did you choose Turkish for this |
conversation? | ||
(5s) eee Nasıl? Anlamadım. | ||
8 | IP | (5s) What do you mean? I don’t understand. |
Yani neden Türkçe konuşmak istediniz? Tercihiniz neden Türkçe oldu? | ||
(2s) Az önce arkadaşım aradı sizi Flamanca konuşuyordunuz Türk | ||
vatandaşı istemişsiniz tercihiniz neden Türkçe oldu neden Türkçe | ||
konuşmak istediniz?. Dört dil biliyormuşsunuz sonuçta | ||
9 | CT | So why did you choose to speak Turkish? Why choose Turkish? |
(2s) When my colleague called you, you spoke Dutch. You asked for a | ||
Turkish employee. Why did you ask for a Turkish one? Why did you want to | ||
speak Turkish? After all, you speak four languages. | ||
Evet ama Arnavutça burada yok | ||
10 | IP | Yes but there was no Albanian. |
(2s) Evet. | ||
11 | CT | (2s) Yes. |
(1s) Makedonca yok | ||
12 | IP | (1s) No Macedonian. |
(1s) Hmh. | ||
13 | CT | (1s) Mhm. |
Evet böyle Türkçe daha iyi Flamancayı çok çok anlamıyorum. | ||
Anlıyorum ama o kadar da değil yani. | ||
14 | IP | Yes. In Turkish it’s better. I don’t understand Dutch too well. |
I understand it, but not very well. | ||
. Eğer diğer diller olsaydı. | ||
. Ana dilinizi mi seçerdiniz Türkçeyi mi seçerdiniz? | ||
15 | CT | . If there were other languages |
. would you still choose your mother tongue Turkish? | ||
(3s) Şey ana dilimi seçerdim Makedoncayı. | ||
16 | IP | (3s) Well, I would choose my mother tongue Macedonian. |
(1s) Hmh çok özel olacak belki ama işte bu bir çalışmada ça- | ||
kullanılacağı için bu soruları sormam gerekiyor. | ||
. eee neden ana dilinizi seçmek isterdiniz? sebebi amacı ne olabilirdi? | ||
(2s) Flamanca bilseniz dahi veya Türkçe bilseniz dahi neden | ||
ana dilinizi seçmek isterdiniz? | ||
17 | CT | (1s) Mhm maybe this will be a sensitive question but I have to ask it |
because it will be used in this study . uh so why would you choose for your | ||
mother tongue? What would be the reason or purpose? | ||
(2s) Even if you do speak Dutch and Turkish, why would you choose your | ||
mother tongue? | ||
(2s) Eee hayır Flamancayı bilsem de sadece Flamanca konuşacağız | ||
herkesle burada. Ama çok anlamadığım için o yüzden. | ||
. Ana dilimi yani= | ||
18 | IP | (2s) Uh no, if I could speak Dutch, I would not speak Dutch with everyone. |
But because I don’t understand it as well as my mother tongue= | ||
= Şu şu şekilde sorayım soruyu. | ||
. Neden tercihiniz istediğiniz bir dilde konuşmak. | ||
(4s) Daha rahat iletişim kurmak için mi? | ||
Veya kendinizi daha rahat hissettiğiniz için mi?= | ||
19 | CT | =I will phrase the question differently. |
. Why would you choose for a particular language? | ||
(4s) To communicate better? Or because you feel better in that | ||
language?= | ||
= Evet. | ||
20 | IP | =Yes |
Veya size göre başka bir& | ||
21 | CT | Or is there another& |
& Evet= | ||
22 | IP | &Yes= |
= Seçenek mi var? | ||
23 | CT | =choice? |
(2s) Hayır başka seçenek [yok] | ||
24 | IP | (2s) No, there is [no] other choice. |
[Daha rahat olduğu için] değil mi? | ||
25 | CT | [Because it is easier], right? |
Evet. | ||
26 | IP | Yes. |
In this particular excerpt, we see how the tracer clearly misunderstood the nature of this question and seemed to assume that we wanted to know why patients preferred the conversation to take place in Turkish instead of Dutch. This possibly reveals the CT’s assumptions about scientific research more generally. In a more implicit reading, the tracer’s line of questioning can be interpreted as an inquiry into language preference, or as voicing a Dutch-focused language ideology which is dismissive of speakers with a migrant background, and which adopts a critical stance towards the inclusion of linguistic minority languages in institutional settings (cf. Blommaert and Verschueren 1991). Naturally, this did not correspond with the assumptions held by the project, but since the tracer introduced this particular section of the conversation explicitly as “questions from the researchers”, our roles as scholars may have no longer been equated with those of neutral overhearers in the eyes of the patient.
Given the discrepancy between our original instructions to the CT and the questions the CT actually posed in Excerpt 3, one might also argue that the tracer goes beyond the originally assigned interactional role, almost taking on the part of a researcher-interviewer. The questions asked, leading as they may be, are much more elaborate than the straightforward sociological variables we sought to collect. The contact tracer consequently emerges as both the “author” and the “animator” of language ideologically-laden questions, of which neither the tracer, nor the researcher, can truly be considered the “principal”. The condition of linguistic non-understanding experienced by the co-present researcher-fieldworker thus caused a marked shift in participant alignments, changing the interactional positionings of the tracer, the patient and the researcher in real-time, even if this shift was only made visible to the researchers after-the-fact. All three examples listed in this section hence show some of the complex participant dynamics which are at play in this complex institutional setting characterized by conditions of linguistic non-understanding.
4.2 Straddling institutional brief, cultural mediation, and patient-centered rapport
The added task-oriented interactional complexity referred to above is further complicated by cultural distance between the patient and the contact tracing institution. We consequently observed a second type of participant role shift in the recorded calls conducted in a minority language: viz. shifts in alignment as a result of the interactional straddling of contact tracers managing their roles as (i) representatives of public health policy, as (ii) the patient-centered interlocutor which the institution expects them to be, as well as (iii) self-perceived or situationally-invited cultural mediators. As contact tracers actively balance between these interactional responsibilities, their real-time alignment towards the contact tracing institution, the index patient, and/or the overhearing researcher-fieldworker may temporarily be altered, often because one of the aforementioned ‘duties’ briefly takes precedence over the others. Crucially, as we will show later in this section, these delicate role shifts may have been afforded by the lack of institutional overhearers in a monitoring capacity (coaches, team leaders and the researcher-fieldworker), precisely because the interaction took place in a minority language.
One of the more pertinent questions in the contact tracing script covered the index patients’ current vaccination status, and, if applicable, their willingness to get vaccinated in the near future. This question was added to the script in the later stages of the pandemic and became particularly central as a virus-containing strategy. In the multilingual data, this question was often approached more carefully by the tracer, which sometimes resulted in deviations from the contact tracing frame. In one particular call, for instance, an index patient replied as follows in Arabic to the tracer’s question about vaccination plans: “I do not know, only God knows”. In response to this, the tracer repeated and reformulated the question, but hedged by asserting that CT’s were required to ask the question, and stressed that they do not want to force patients to do anything, to which the patient replied again with “we will see what fate brings us”. The tracer subsequently concluded the query with an upshot formulation: “Indeed, if fate wills it, so be it”.
This is an example of the tracer implicitly acknowledging and/or aligning with the cultural religious stance of the index patient. Such instances did not occur in our majority language data. Particularly worth mentioning here is the fact that, at this point in the pandemic, viz. the summer of 2021, the safety of the COVID-19 vaccines was no longer a matter of public discussion, and tracers were generally expected to defend their medical efficacy in combatting the pandemic. The example described above, however, shows a tracer who carefully balances an institutional duty with that of a patient-centered line of questioning that is culturally and religiously aligned with the patient. A more salient example of such interactional balancing, with resulting shifts in participant roles from impartial institutional agent to cultural-religious ally, can be observed in Excerpt 4.
Arabic, English translation in italics |
وكاينين الله الله سمح ليهم، وخا تا يكنو مراض، كيخرجو اكسبريس باش | ||
غادي يعاديو الناس. | ||
1 | IP | And then there are also people who know and will still deliberately go |
outside to infect other people, may God forgive them. | ||
ياه وكاينسن ناس حيث يخرجو من حيث. يبغيو خصهم يخرجو هذ خصهم | ||
يخرجو يخدمو يقديرو يأذيو الناس. | ||
2 | CT | Yes and there are also people who go outside because they have to be |
outside, because they have to work or do something and uh and they forget | ||
that they can infect other people. | ||
لا يا ختي هذ الشيء راه، لا يا ختي هذ الشي ما راه مزيان عرفتي يأذي | ||
الناس راه حرام ربي العالمين يعذبنا. | ||
3 | IP | Yes but no, it is really not good to infect other people, sister, it’s haram, God |
does not approve of it. | ||
بصح بصح حرام تا يفكرو هوما غير يخصهم ما يديروش شغال، | ||
يفكرو غير في راسهم، ما تا ينسو الناس لاخرين ناس اللي اللي يكنو | ||
كبار. | ||
4 | CT | Yes that is haram. That is definitely haram, but they only think uh that they |
have to do all of these things and they only think of themselves and forget | ||
other people. They also forget that there are also elderly people. | ||
الله يعافينا. | ||
5 | IP | May God lead them to the right path. |
أنت حمد الله عاود صغيرة، وقدتي على هذ الشيء ما مرضتيش بزاف. | ||
6 | CT | You are, thank God, still young and you can deal with it, you haven’t gotten |
really sick. | ||
الحمد الله، الحمد الله، والشكر لي الله. | ||
7 | IP | Thank God, thank God, we are grateful to God, thank God. |
هذ الشي. | ||
الحمد الله. | ||
انت درتي VACSA ولا ما زال؟ | ||
8 | CT | Thank God. Have you been vaccinated, or not yet? |
لا ياختي ما درتهاش. | ||
9 | IP | No sister, not yet. I haven’t done that, no no. |
وغادي ديرها دبا ولا كفاه؟ | ||
10 | CT | And are you still planning to or not? |
لا ما ندرهاش هههه. | ||
11 | IP | No I won’t do that (laughs). |
ههه من حيث راجلك قلتي تحشات ليه. | ||
12 | CT | (Laughs). Because your husband& |
ألا لا لا أصلا راجلي كان دايمن يشجعني باش ندرها انا اللي كانقلو لا ما | ||
ندرهاش، ما ما عرفتش ما زال ما قتنعتش بيها. | ||
13 | IP | No no no, on the contrary, my husband has always recommended I do it, I |
am the one who has always refused. I uh I don’t know, | ||
I’m still not convinced. | ||
على راحتك، يا درا من حيث كيفاش أنا خاصني نبقا عشر يام في الدار، | ||
خصني ندير آآآ TEST،علاش علاش عملت ما زال هههه. | ||
14 | CT | It’s just because you have to do a test and stay home for ten days so yes why |
not refuse. | ||
أه هههه قال ليا زعما، كانو يقول لينا VACSA VHI كا تحمي، كا دير | ||
هوا دبا راه بحالي بحالك هههه. | ||
15 | IP | You see, they have always said that a vaccine protects and all these things, |
but it’s the same for everyone. | ||
هذيك في شي دبا عيوقع في دار توقيت مهيم. | ||
16 | CT | That is true. He has to stay home and so do you in fact. |
فوالا. | ||
17 | IP | Exactly. Thank God. |
الحمد الله دبا دارها على. | ||
18 | CT | Thank God, he has at least done it. |
حمد الله. | ||
19 | IP | Thank God. |
In this excerpt, the contact tracer and the patient are discussing the moral implications of undertaking certain social actions during periods of lockdown. In turn 3, the index patient describes some of these actions as “haram” (literally: “forbidden by Islamic law”), an evaluative point to which the contact tracer agrees. This temporarily shifts the conversation in a direction with distinct religious overtones (turns 5–8). The tracer subsequently arrives at the next question in the script, which deals with the patient’s vaccination status. Here, too, the contact tracer seems reluctant to explicitly refer to the government’s vaccination strategy and policy. The patient’s laughter is reciprocated, and later the contact tracer admits: “why not refuse” (turn 14). Nevertheless, both interlocutors seem to agree that the patient’s husband being vaccinated is a good thing, though it is admittedly difficult to tell if this is why they are thanking a deity in turns 17–19. Compared to the previous paraphrased example, the shift in participant alignment is more explicit and marked, since the contact tracer temporarily suspends their institutional duty to defend the vaccine, instead sharing the patient’s laughter, and even reinforcing the skepticism towards the efficacy and purpose of the vaccine (turns 14–17).
Another illustration of the complex interactional balancing between institutional responsibilities, cultural mediation, and patient-centeredness can be found in Excerpt 5, in which a contact tracer explicitly voices personal, religiously framed reservations about the vaccine in extensive detail.
Turkish, English translation in italics |
1 | CT | Ben şunu anlamıyorum ben kendim de aşıya aslında karşıydım. Karşıydım derken emin değildim [..] Tamam ben laborant bitirdim söyleyebilirim size, içinde bir sürü metal productleri var ağır ağır metal productleri var evet kanını zedeliyor onu zedeliyor bunu zedeleyen prodükler var sen hasta olduğunda sana ilaç verdiğinde hastanede en basiti chemio alan kardeşim chemio aldı chemio aldıktan sonra iyileşti iyileşecek inşallah tam iyileşmese de arkadan da ne oldu dişleri gitti 30 28 yaşında dişleri kökten gitti chemio aldığı için chemio iyi bir şey mi? Değil ama bir umut anlatabiliyor muyum? [..] Ama sebep, sebep, tamam iyi değil metalleri göz göre göre alıyorum da iyi tamam bu da iyiydi ama sen göz göre göre de fast food yemek yiyorsun sen göz göre de sofranı donatıyorsun sen göz göre göre de komşumdan bazıları aç olduğunu bildiğimiz halde göz göre göre maşallah sofrayı donatıp yiyor ya her şekilde bir şeyler var. Allah aşkına yapmayın bak da halen diyorum ki ne orada burada yine sunucu belki iyi olmayan şeyler vardır diyorum değil demiyorum ama e hani yapsan da yapmasan da mecburi yine yapacaksın öyle ya da öyle hani o yüzden ha bunu yaptın mı o zaman git hacamat yaptır hacamat yaptır o zaman en azından kanın temizlenir kötü olan şeyler enfektler enerjiler gider hacamat da sünnettir o zaman hacamatı yapın. Bizim bu Türkleri algılayamıyorum bu yönden hani bu yüzden bunu ben gittim yaptırdım aşıyı vurduktan sonra hacamatımı da yaptırdım misal \diyorum anlatabiliyor muyum? |
1 | CT | But look, I don’t understand, I was actually against vaccination. When I say I was against it, then I mean that I wasn’t sure about it [..] Ok, I studied in a lab, so I can tell you that there are many metals in it, heavy heavy metals. Yes, that damages your blood, it damages it, there are products that can damage your organism. If you are sick, if you get medication in a hospital as well. The simplest example is my brother, who got chemotherapy, he got chemo, he recovered after chemotherapy, he will recover if God wills it, even if he does not fully recover. What happened to him after? His teeth are gone, his teeth are gone at the age of 30, 28, his teeth are gone from the root onwards, is chemo good? It isn’t, but it is hope, do you understand? [..] But the reason is the reason. Ok, it is not good, I deliberately take metals, ok, but you also eat fast food, you deliberately cover your entire table in food, you do that although you know that some of your neighbors have no food. In God’s name, left and right, there are things that are not good for you. I always say that there are things that are not good for you left and right, but if you do it or not, you will eventually have to do it, in one way or another. So if you have done it, just go and get a cupping massage. Just get a cupping massage. Then your blood will be purified. Bad things, infections, energies will go away. A cupping massage is also sunnah. Just go and get a cupping massage. I cannot gauge these Turks in that regard, you know, that’s why I did that, and I got a cupping massage after I was vaccinated, I’m just saying, do you understand? |
Right before Excerpt 5, the patient and the tracer were discussing their dissatisfaction with the government’s COVID-19 policy at the time, which allowed vaccinated citizens to return to work faster after having been infected compared to unvaccinated ones. This prompted the tracer to share more general thoughts about vaccination. This incredibly complex turn shows how this particular tracer reconciled, on the one hand, the institutional duty to defend the vaccine, and, arguably with this, a perceived sociocultural responsibility to get vaccinated, with, on the other hand, potentially opposing personal and religious beliefs. Please also note that the excerpt cited above is a compressed rendering (cf. two ellipses in the transcript) of a long-winded argument by the tracer, which lasted for over 4 min in the actual call. Furthermore, we would like to draw attention to the monologic nature of the tracer’s digression: over more than 4 min, the index patient was granted no interactional space, and was at one point even interrupted immediately when attempting to respond to the tracer’s sentiment.
No such explicit doubts about vaccination on the part of contact tracers occurred in any of our Dutch, French or English data. In fact, we would argue that the interaction above would most likely not have taken place in any of these majority languages spoken in the call center as calls were selectively monitored in real-time by supervising staff. Team coaches and managers working for the center would often listen in on tracers’ conversations to provide feedback or correct mistakes at a later point in time. Within that context, it seems plausible that the exchange in Excerpt 5 would have been categorized as problematic by the tracer’s superiors, since it goes directly against the center’s, and, by extension, the Flemish Agency of Health and Care’s, contact tracing policy.
The latter observation raises an additional question concerning the participant roles at play in the multilingual contact tracing interactions, viz. that the (potential) presence of one or more institutional overhearers plays an active role in shaping the activity type of contact tracing. In the case of our minority language data, we see how the absence of this condition affected the interaction in contexts of linguistic non-understanding. This raises another question, viz. whether despite the absence of professional monitoring, the contact tracer in Excerpt 5 was still aware of the researcher-overhearer who was recording the call. However, because of the gap in the linguistic repertoires, and the researcher’s status as an external agent with no involvement or hierarchical role in the contact tracing call center, his presence was likely to be categorized as non-consequential by the tracer.[4] In other words, the tracer’s monologue can arguably be interpreted as collusive byplay (cf. Goodwin 1990, see also Goffman 1981: 134) between the CT and the IP, which is interactionally concealed from both the overhearing researcher as well as the potentially overhearing institutional agent precisely as a result of differing linguistic repertoires. This is clearly an area where researcher reflexivity on conditions of linguistic non-understanding comes with implications for a project’s main set of research questions: admittedly in different ways, overhearers who are actually present and those who may be potentially present have a real impact on the interactional dynamics which unfolds. Crucially, their respective roles were only revealed to us as a result of collecting data in spaces of linguistic non-understanding, where their role was being “neutralized”.
4.3 The researcher’s buzz as a fly off the wall
There is a third way in which the condition of linguistic non-understanding which characterized the minority language data of our project showed its effects on participant roles, viz. instances where the overhearing researcher-fieldworker’s co-presence is openly revealed to the index patient. For most of the more than 200 contact tracing conversations which we observed and recorded, the patient was not made aware of a researcher-fieldworker listening in on the conversation as it unfolded in real-time; the IP was only told of a recording being made for research purposes. This was because the research setting and data collection ‘pipelines’ were organized in such a way as to minimally interfere with the contact tracer’s ability to conduct the call (cf. supra).
As mentioned previously, the tracer was tasked with representing the research project during the stages of obtaining informed consent and data collection for the sociological background variables. As shown in Section 4.1 above, in the minority language data, contact tracers would often run into difficulty in this regard, precisely because the space of linguistic non-understanding would impede the overhearing researcher-fieldworker from monitoring, and, if necessary, intervening. As a result, the CT’s role relationship with the research project at times became more tangibly foregrounded, as was shown in Excerpt 1, when the tracer needed to initiate a second phone call to reconfirm informed consent, or in Excerpt 3, when the tracer mistakenly mentioned the research project as the reason for a language-ideologically entrenched line of questioning.
The excerpts provided in Section 4.1 of course only revealed or topicalized the research project in general terms. In other cases, however, conditions of linguistic non-understanding resulted in the participant role of the researcher-fieldworker shifting from an unnoticed, silent overhearer – at least from the perspective of the index patient – to a more tangibly present eavesdropper whose presence was being exposed. One such example is shown in Excerpt 6 below: because there is a switch in speaker as the IP’s partner takes over the phone, the CT signals in Dutch to the researcher, without muting the phone, that consent has been given. As the conversation was in Arabic, the researcher could notice the switch in speaker, but not that consent was obtained separately, as indeed is required. Hence, the explicit signaling by the tracer.
Excerpt 6 shows the transcription from the point immediately after consent was given by the IP’s partner. In turn 1, the CT continues to talk to the IP and signals on record to the researcher-fieldworker that the index patient has given consent.
Arabic and Dutch, English translation in italics |
هذاك الشيء، أو هما قاع ما تا يشفو غير تا يشفو غير كيف تا نهدرو مع نصارة كيف تا | ||
نهدرو مع لمغاربة واش تا نتبدلو، آآآ ما كان مشكل. | ||
1 | CT | Exactly. They are just interested to see how we talk with Westerners and how |
we talk with Arabs and Moroccans so uh. | ||
[addressing the researcher-fieldworker in Dutch] Romeo, | ||
hij heeft toestemming gegeven. | ||
2 | CT | [addressing the researcher-fieldworker in Dutch] Romeo, |
he has given consent. | ||
غادي نعاود معاك واخة ماشي مريض، الحمد الله عندي وحد الليست ديال سنتم غادي | ||
نعاود ليها معاك | ||
3 | CT | Even if you are not sick, thank God, I will still need to go over a list of |
symptoms with you. | ||
ما مريض. | ||
4 | IP | I do not feel sick. |
خصني خصني نعاود هذي معاك ضروري، وأنت ألا عندك شي حاجة قول إيه ولا لا | ||
واخة. | ||
5 | CT | Yes but I am still supposed to go over it and if there is something then you |
can say yes or no, is that okay? | ||
واخة واخة | ||
والله والله ختى ما كذبت عليك اللي درتهم لقيتهم هذوك هما والله | ||
6 | IP | Yes. I swear sister, I would not lie to you, they will understand the word |
“wollah” too (laughs). | ||
هههه. | ||
أه مزيان. | ||
7 | CT | (laughs) Yes. |
As can be seen in the excerpt, the tracer not only addressed the researcher-fieldworker explicitly by name during the recording in a highly marked turn in Dutch (see turn 1, “[NAME FIRST AUTHOR], he has given consent”), but did so while the IP could hear it, effectively signaling to the patient that the researcher was a third-party interlocutor taking part in the conversation. The researcher’s role momentarily changes here from unaddressed to being addressed directly, in a clear change in footing. Although such practices may well have been conventional when tracers would let one of their newer colleagues listen in on their calls for training purposes, no other tracer made the presence of the researcher-fieldworker as explicitly clear to the patient in any of the majority language calls which we observed and recorded.
In spite of the marked switch to Dutch, the patient did not pick up on this anomalous remark immediately, but referred back to it further on, in turn 6, in a rather humorous manner. The patient’s joke involves the Arabic phrase ‘wollah’ (literally: “I swear it”), which is prominent in the everyday linguistic repertoires of, particularly adolescent, speakers of Dutch with a migrant background (cf. Jaspers 2008). Its use and social meanings are expected to be widely known among Flemish citizens, regardless of their sociocultural backgrounds. Familiarity with the phrase is certainly suggested in the patient’s humorous move, and it is likely to be interpreted as a playful reply to the tracer’s stark contrast between “Westerners” and “Arabs and Moroccans”. Likewise, because the patient had been made aware that a team of researchers would later analyze the interaction, the playful move can also be seen as addressing the researchers semi-directly in a tongue-in-cheek manner (see also Jaspers and Meeuwis 2013). In other words, the patient is creatively drawing on linguistic resources to draw attention to the discrepancies in linguistic backgrounds. Playing to the gallery, as it were, the IP signals an alignment in which the researcher’s role is moved beyond that of being a silent, “invisible” overhearer.
5 Discussion and concluding remarks
In summary, the six data excerpts we have discussed in this article aptly illustrate how the condition of linguistic non-understanding, which characterized the third phase of the research project and data collection of Turkish and Arabic data, at times influenced the roles of the interlocutors as participants in a COVID-19 contact tracing telephone call. The shifts occurred in various forms, e.g. (i) when the contact tracer’s role as an animator-mouthpiece for the research project temporarily shifted to reflect one of a more active and involved spokesperson, or (ii) when the overhearing researcher-fieldworker temporarily became more interactionally visible. Changes in the tracer’s stance towards government vaccination policy occurred as well, up to the point where contact tracers’ interactional roles and alignment shifted to express explicit affiliation with the religious-cultural background of the index patient. Interestingly, it is precisely the condition of linguistic non-understanding, which characterized the collection of these specific data, that turned out to be the source and instigator for a number of shifts in the participants’ alignments.
A second conclusion we can draw on the basis of the discussed excerpts bears on how practices of participant alignment need to be understood exactly. Goffman’s taxonomy of participant roles may suggest that this is all about technical aspects of doing speaking and listening. Instead, we wish to stress that an analysis of “footing” should not be separated from the analytical realm of interactional meaning-making more generally, in the sense that more is at stake here than just communicative roles which can be interpreted in ways devoid of expressed content or displayed attitude. We noted how in one instance the CT’s apparently technical explanation about the reasons for collecting a particular set of language-specific data became a language-ideologically entrenched statement about the social value of particular languages, precisely as a result of the space of linguistic non-understanding which was present at the time. Thus, slippage emerges here from reflections on one’s interactional role, to value-laden positionings on the status of the languages involved. In a similar vein and turning to another aspect of our analysis, one can raise the question: at which point does the interactional imperative of patient-centeredness in a framework of contact tracing begin to overlap with a framework of religious-cultural affiliation, especially when the call takes place in a minority language? The dynamics of the latter manifested itself under changed conditions of (in)ability to overhear in the linguistic codes that are used to conduct the contact tracing call. Indeed, similar to how Irvine (1996) draws our attention to “intricate laminations of participant roles” (p. 157), overlapping and coalescing roles emerged in our data as well. To illuminate their complexity, we arguably need an “analytical focus on intersecting frames and dialogical relationships” (Rehnberg 2023: 4), and it is precisely changes in footing which appear to play a major role here and bring these role laminations to the fore.
A third and final point in our conclusion is that methodological reflexivity about the implications of spaces of linguistic non-understanding crucially informed insights which have relevance for the scope and nature of the project’s overarching research questions. Without engaging with the spaces of linguistic non-understanding presented by our Turkish and Arabic data, we would have been left unaware of the interactional role shifting that may occur when institutional encounters take place in minority languages. Indeed, we can conclude that the inclusion of contact tracing calls in languages other than Dutch in our attempt to exhaustively document and understand the COVID-19 contact tracing call as a distinct activity type has been a necessary requirement which allowed us to engage with intricate positioning by the contact tracers in carrying out their institutional tasks. Without these minority language data – despite the difficulties faced when collecting, processing, and analyzing them – our view of the institutional practice under scrutiny would have arguably been incomplete at its best, and inaccurate at its worst.
Funding source: Fonds Wetenschappelijk Onderzoek
Award Identifier / Grant number: G0G6120N
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© 2024 Walter de Gruyter GmbH, Berlin/Boston
Articles in the same Issue
- Frontmatter
- Editorial
- ‘Spaces of linguistic non-understanding’ when ‘researching multilingually’: analyses from a linguistic-ethnographic perspective
- Articles
- Engaging with spaces of linguistic partial understanding in multilingual linguistic ethnography
- Cultivating capabilities and coping: accepting and analysing moments of communicative opacity in multilingual encounters
- Participant role shifting in minority language institutional interactions: COVID-19 contact tracing telephone calls as complex spaces of linguistic non-understanding
- Co-constructing meaning through semi-understanding: conducting the sociolinguistic interview in an (un)known language
- Exploring the complexity of multilingual spaces: embracing diverse perspectives of linguistic non-understanding
Articles in the same Issue
- Frontmatter
- Editorial
- ‘Spaces of linguistic non-understanding’ when ‘researching multilingually’: analyses from a linguistic-ethnographic perspective
- Articles
- Engaging with spaces of linguistic partial understanding in multilingual linguistic ethnography
- Cultivating capabilities and coping: accepting and analysing moments of communicative opacity in multilingual encounters
- Participant role shifting in minority language institutional interactions: COVID-19 contact tracing telephone calls as complex spaces of linguistic non-understanding
- Co-constructing meaning through semi-understanding: conducting the sociolinguistic interview in an (un)known language
- Exploring the complexity of multilingual spaces: embracing diverse perspectives of linguistic non-understanding