"[6] Definitions that place greater emphasis on sociocultural factors include Shirley Heath's characterization of language ideologies as "self-evident ideas and objectives a group holds concerning roles of language in the social experiences of members as they contribute to the expression of the group",[7] as well as Judith Irvine's definition of the concept as "the cultural system of ideas about social and linguistic relationships, together with their loading of moral and political interests.
[6] This is demonstrated by such linguistic changes as the rejection of "he" as the generic pronoun in English, which coincided with the rise of the feminist movement in the second half of the twentieth century.
This rejection of generic "he" was rationalized by the growing desire for gender equality and women's empowerment, which was sufficiently culturally prevalent to regularize the change.
"[5] This process is exemplified by the excessive glottalization of consonants by bilingual speakers of moribund varieties of Xinca, who effectively altered the structure of this language in order to make it more distinct from Spanish.
They often include a community's own theory of speech as a part of their ethnography, which allows for the documentation of explicit language ideologies on a community-wide level or in "the neutral sense of cultural conceptions.
"[10] A study of language socialization practices in Dominica, for example, revealed that local notions of personhood, status, and authority are associated with the strategic usage of Patwa and English in the course of the adult-child interaction.
[17] Several scholars have noted that sites of cultural contact promote the development of new linguistic forms that draw on diverse language varieties and ideologies at an accelerated rate.
[18] This articulation of ideology is essential to prevent misconceptions of meaning and intentions between cultures, and provides a link between sociocultural and linguistic processes in contact situations.
[10] In the 1960s, missionaries arrived in Papua New Guinea and exposed the Kaluli to Christianity and modernization, part of which was accomplished through the introduction of literacy.
[35] The Kaluli primers that were introduced by the missionaries promoted Westernization, which effectively served to strip the vernacular language of cultural practices and from discourse in church and school.
[35] The missionaries' control of these authoritative books and of this new "technology of language literacy" gave them the power to effect culture change and morph the ideology of Kaluli into that of modern Christianity.
[36] Teachers display their language ideologies in classroom instruction through various practices such as correction or repair, affective alignment, metadiscourse, and narrative (see Razfar & Rumenapp, 2013, p. 289).
[37] The study of ideology seeks to uncover the hidden world of students and teachers to shed light on the fundamental forces that shape and give meaning to their actions and interactions.