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Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.

Speech, whether oral or written, is a used commodity. If we are to be heard, we must (1) our words from those (2) to us within families, peer groups, societal institutions, and political networks. Our utterances position us both in an immediate social dialogue (3) our addressee and, simultaneously, in a larger ideological one (4) by history and society. We speak as an individual and also, as a student or teacher, a husband or wife, a person of a particular discipline, social class, religion, race, or other socially constructed (5) . Thus, to varying degrees, all speaking is a (6) of others’ words and all writing is rewriting. As language (7) , we experience individual agency by infusing our own intentions (8) other people’s words, and this can be very hard.
(9) , schools, like into churches and courtrooms, are places (10) people speak words that are more important than they are. The words of a particular discipline, like those of "God the father" or of "the law," are being articulated by spokespeople for the given authority. The (11) of the addressed, the listener, is to acknowledge the words and their (12) . In Bakhtin’s (13) , "the authoritative word is located in a distanced zone, organically connected with a (14) that is felt to be hierarchally higher."
(15) , part of growing up in an ideological sense is becoming more "selective" about the words we appropriate and, (16) , pass on to others. In Bakhtin’s (17) , responsible people do not treat (18) as givens, they treat them as utterances, spoken by particular people located in specific ways in the social landscape. Becoming alive to the socio-ideological complexity of language use is (19) to becoming a more responsive language user and, potentially, a more playful one too, able to use a (20) of social voices, of perspectives, in articulating one’s own ideas.