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Language teachers are often masters of using the physical space in their language classrooms, rearranging furniture, groups, and artifacts to facilitate meaningful encounters with and among learners. Indeed, during the COVID‐19 crisis, many language teachers are sharing that these human encounters—reading learners' needs through body language, moving in and out of conversations, or engaging each other face‐to‐face—are the biggest felt loss in their emergent digital language classrooms. Yet, the new digital realities do not necessarily mean that teachers must sacrifice real collaboration among their learners. Digital tools were often designed to explicitly facilitate multimodal collaboration, and, with a wider variety of humans and human stories than may be found within the four walls of the typical classroom. This article aims to help language teachers facilitate more diverse interactions in the target language through the use of tools, spaces, and strategies that can be easily incorporated into our digital classrooms. We describe three categories of such activities (mobile‐assisted learning, tandem learning, and service‐learning) and explain how these can be most effectively incorporated into an online language class. The Challenge Videoconferencing tools such as Zoom are being widely used as an immediate response to remote language teaching needs. However, these tools are rarely ideal as a replacement for the classroom's physically embodied engagement. What alternatives exist for educators facilitating students' language growth and human collaboration?

Language teachers are often masters of using the physical space in their language classrooms, rearranging furniture, groups, and artifacts to facilitate meaningful encounters with and among learners. Indeed, during the COVID-19 crisis, many language teachers are sharing that these human encounters- reading learners' needs through body language, moving in and out of conversations, or engaging each other face-to-face-are the biggest felt loss in their emergent digital language classrooms. Yet, the new digital realities do not necessarily mean that teachers must sacrifice real collaboration among their learners. Digital tools were often designed to explicitly facilitate multimodal collaboration, and, with a wider variety of humans and human stories than may be found within the four walls of the typical classroom. This article aims to help language teachers facilitate more diverse interactions in the target language through the use of tools, spaces, and strategies that can be easily incorporated into our digital classrooms. We describe three categories of such activities (mobile-assisted learning, tandem learning, and service-learning) and explain how these can be most effectively incorporated into an online language class.

This dissertation studies second language learnerhood (ideologies about why and how to acquire a target language) among American field workers of a multinational, faith-based development organization, \"Love the World\". This organizational ethnography is longitudinal, tracking how learnerhood changes across the first years of field service. It is also multi-sited, tracing learnerhood across an assemblage of interconnected nodes. Field workers' learnerhoods are shaped by two larger ideologies of language learning which interact across the nodes of and individual trajectories through Love the World. One ideology, rooted in academic tradition, developmental second language acquisition and modernist missiological theory, valorizes the individual learner (the locus of abstract knowledge and skills) who seeks to acquire a reified heart language. Such heart language belongs to and defines host nationals living at each field site. Another ideology, rooted in sociocultural pedagogical methods, emphasizes distributed cognition, linguistic repertoires and community participation. Against the backdrop of changing realities of language use which accompany globalization, tensions between these two ideologies of learnerhood affect the success of field workers' attempts to perform their host language identities and their organizational duties at 13 field sites across Europe. Because Love the World tends to devolve policy making and accountability for language acquisition to ever more local organizational scales, individuals are left to draw heavily from their own personal models of learnerhood and folk ideologies of language acquisition, rather than on institutional training, when deciding how to pursue target language proficiency. To analyze this process, the construct of learnerhood is grounded within sociolinguistic and second language acquisition theory, and then contextualized within the assemblage of missions and development organizations. This involves describing these organizations' advocacy for and adoption of sociocultural pedagogical methodologies, such as Greg Thomson's Growing Participator Approach. Next, learnerhood is described from three perspectives, first by identifying frequently emerging themes common across the different sites and then by analyzing these themes from both a spatial-hierarchical and an ontogenetic perspective. Finally, I identify consequences of the ways that learnerhoods develop within Love the World, suggesting practical applications for transnational organizations to better prepare language learners and implement sociocultural methodologies.

In American evangelical culture, men’s Bible studies are a key site for negotiating and reproducing ideologies about ‘godly masculinity.’ Here, the ideal of an evangelical man is modeled, tried on, and held up for inspection. In their gender performances, these young men draw from three different models of masculinity, each with its own superaddressee (Bakhtin, 1981) and gender schedule (Goffman, 1977). The two more widely-used models are associated with a more hegemonic young American masculinity and with an evangelical model of masculinity— models which directly conflict with one another in terms of their prescriptions for masculinity. Through such strategies as competitive but self-deprecating narration, use of military and sexual analogies, and humor rooted in the Bible, the men are able to simultaneously draw from these two conflicting models. In their interactions, these men also creatively navigate between the two by appealing to a highly local third model of masculinity associated with their local congregation. This model, which offers semiotic resources from ‘hipster’ or ‘intellectual’ culture, resists both of the more widely-used models.