By far the most inclusive space described in the pages of that special issue is an evangelical church in Canada catering mostly to Chinese migrants. As the researcher, Huamei Han, describes it, language choice was a non-issue in that context. Where migrants in other contexts, well-documented in research from around the globe, often find themselves condemned to silence because of their lack of familiarity with a narrowly prescribed “power code,” the members of that church are extremely pragmatic when it comes to language choice. Based on the assumption that language choice is secondary to the overall aim of serving god, the church’s inclusive linguistic practices include ample code-switching and the legitimization of all codes as long as they serve the common purpose. Fellows were assigned speaking roles not on the basis of their proficiency but on the basis of the fact that they were good Christians. All these practices which draw on a language ideology of pragmatism where it is not language that matters but the common goals of Christian ministry and service made newcomers not only feel included but also provided them with valuable practice opportunities that supported their language learning, too.
Source: Language on the Move