
Priya M. Dabak: This book is divided into two parts, The Nouns and The Verbs. First, “The Nouns” explores the political economy of language in education and the second part, “The Verbs” looks at socialization. This division serves as a metaphorical framework for exploring the complex relationship between language, language ideologies, and social capital across various research sites. Could you elaborate on how this structure enhances the analysis of language and social capital in urban middle-class settings, and discuss why you decided on these names for the two parts?
Jessica Chandras: First, thank you for engaging with the book and for wanting to talk with me about it. To this first question, I liked the play on grammar. The first half of the book does more heavy theorizing and sets the stage for the second half of the book, where I put the theory in motion, hence Verbs. What the structure does is mirror how I was working out cultural complexities myself, complexities like being in a new education system, and experiencing and watching the power of language ideologies. In the first half of the book, I dig more into identity as well, including my own. As the book progresses, I wanted the later chapters to put everything into action in classroom discourse. I loved getting into nitty-gritty linguistic analysis to be able to show the specific embodiments of linguistic capital that strings educational aspirations along and say, “See right there. That’s how upper caste, hegemonic norms are reproduced.”
Priya M. Dabak: Your book explores the intersection of English education and social dynamics in India, a topic that has been extensively researched. However, you’ve taken a unique approach by connecting it to caste structures. What gaps in the existing literature did you identify that led you to explore this particular angle?
Jessica Chandras: This book builds on my dissertation research. I wrote my dissertation mostly on code switching and language ideologies and analyzed how identity in my research context was shaped broadly. But when I returned to my dissertation to start the work of transforming it into a book, I realized there was so much about caste that I had not analyzed before. It is such a personal and heavy topic, that I wasn’t ready to put myself in that conversation yet for my dissertation. When I was ready, though, I searched for studies about caste and language beyond English education in India. And there’s this great term coined by a professor in India named Dr. P. M. Girish: ‘castlect.’ He explored ways of speaking connected to caste by looking at politeness in Malayalam as a tool for reproducing caste structures and divisions. So I saw a lot of parallels in his work and my interests. Also, there are many scholars who explore how English is a tool for the liberation of students from low castes and socioeconomic classes. I saw where I could contribute something because I wasn’t finding answers about the role of non-English languages used by upper-castes. And this guided me to ask what are upper caste groups doing with their mother tongues or non-English languages to continue caste divisions in education?
Priya M. Dabak: You’ve discussed how this book evolved from your doctoral dissertation, a process that often involves significant refinement and adaptation. Could you take us through the journey of transforming your PhD dissertation into this manuscript? What were the key challenges and opportunities you encountered in this transition? Specifically, I’m curious about how the central argument and focus of your work may have shifted or deepened.
Jessica Chandras: In the last question I explained how I shifted my dissertation on identity to specifically focus on caste. But there were a lot of other transformations too. Another really big shift was theorizing code switching to translanguaging, which, at the end of my PhD, was still a new concept for me and there wasn’t as much writing as there is now on translanguaging in the South Asian context. But again, putting the dissertation away for a year and then going back to it, I saw new things, and analyzing my data through the lens of translanguaging broadened my scope of analysis. So I took a broader perspective of linguistic economies in classrooms through translanguaging. It was important that I wasn’t just swapping out one word for a buzzword too. To do my due diligence to analyze translanguaging in an Indian context, I changed the scale of my analysis to look at the full linguistic repertoires used by teachers and students in classrooms. And I was already looking at socialization, so translanguaging really enriched my focus on the ongoing process of meaning making and moving beyond understanding languages as a bound entity to see how those repertoires were then part of the socialization process.
Priya M. Dabak: So did translanguaging become another lens for your analysis or had you always viewed it from that lens but did not yet use the term translanguaging or see it as that concept?
Jessica Chandras: Translanguaging was definitely a new and different lens, but code switching got me there.
Priya M. Dabak: The methodological approach in this study is notably expansive for an anthropologist of education. Here, you’ve cast a wide net by examining multiple schools across various educational levels, which diverges from the more conventional anthropological or educational research that typically focuses on a single location or age group. How did the study take its shape in this way? Why did you decide on bringing in data and examples from such different schools to make your argument that “multilingual practices in education cultivate hierarchies in social structures” (p. 4)? And were there particular challenges or insights that emerged from comparing such diverse educational settings?
Jessica Chandras: Looking back, I gave myself a huge challenge. I was so curious and got interested in seeing how socialization through language played out differently in different schools. Each school I visited had a unique culture and such different student demographics. As I narrowed my search for schools I realized I wanted to focus on middle class students. I was really inspired by the work of Leela Fernandes and Sarah Dickey about the middle class as I shaped my dissertation topic. It was like finding the right balance as I continued to shape my research focus and questions and figuring this out took a while. I had to also consider where I had access and what that access looked and felt like. My entry point, though, was through college students. So that’s why I ended up working first on higher education. Since I was a graduate student I met other graduate students and started asking them, “Can I talk to your teachers? Can I talk to you and your peers about language?” As I was learning Marathi too, and in India where higher education is supposed to be completely in English, going to college classes held in English was a way I could understand what was going on in classrooms to learn about education at the beginning of my research. So, I took this top down approach starting with college students who I saw to have these fully formed academic and linguistic identities. I was curious to see how they got there. I started visiting primary schools and was fascinated by how the youngest children started their academic careers. Another reason why I started off so broadly was because I really wanted to do an ethnographic study of the city of Pune, and to look at how language is an aspect of societal culture. With that in mind, it didn’t feel appropriate to then focus on only one school if I was trying to generalize my arguments to describe the larger city too. Focusing on one school wouldn’t have answered my questions about Pune and linguistic capital and value systems across the city, but it may have made my life easier! Ultimately for the book I’m glad I could draw on examples framed by such different contexts.
Priya M. Dabak: You describe the complexities that categories like caste, class, and rurality bring to the linguistic identity formations and hierarchies in education. In what ways do educational institutions contribute to and reinforce caste-based ideologies through institutional autonomy and specific pedagogical philosophies? In terms of your focus on education as well, how did your own positionality as a heritage language learner manifest in your ethnographic engagement in this research topic? How did you negotiate this interplay of the linguistic expectations with your interlocutors during your fieldwork?
Jessica Chandras: The first thing that came to mind is how narrow the goals of education are. In Indian culture, teachers are regarded very highly. What was reinforced then, was that students should aspire to be educated like their teachers. So an ingrained pedagogical philosophy from teachers, who for the most part were all from the same background in my study, was that to be a good student was to be like them. Going to the second part of that question of how my position as a heritage language learner helped me to see some of this, and negotiate through this– I realized that I was learning culture as I was learning Marathi. And I thought, “Oh, this is really affecting me.” As I learned Marathi, I thought I would have more access throughout the city, but it actually closed a lot of doors and the city became more limited for me as I learned the hierarchies that are very rigid through learning the Marathi I was expected to learn. Then, when I began collecting data I approached people as a Marathi learner wanting to know about their feelings of a sense of belonging through Marathi, because that’s what I was looking for too.
On the other hand, I went into classrooms and was granted an elevated level of authority commensurate with my level of English, which was completely unearned and unfounded. I was granted access to schools as an American “expert” and as a heritage speaker. My turn to focus on caste came through this as well because I was automatically implicated within high caste and Brahmin networks due to my language studies and background. In the book, I’m very open about my positionality and experience figuring all this out, so much so that I didn’t realize I was doing some autoethnography at first. But I can’t ignore the way my own personal connections to this topic granted me a framework within which to study it.








