If we are all doing being, can you ever tell if someone is being honest? Is there even such a thing as doing being honest?

Bakhtin writes:

[T]here are no “neutral” words and forms—words and forms that can belong to “no one”; language has been completely taken over, shot through with intentions and accents. For any individual consciousness living in it, language is not an abstract system of normative forms but rather a concrete heteroglot conception of the world. All words have the “taste” of a profession, a genre, a tendency, a party, a particular work, a particular person, a generation, an age group, the day and hour. Each word tastes of the context and contexts in which it has lived its socially charged life; all words and forms are populated by intentions. (Bakhtin 1981, 293)

We come into being by speaking, but there are no words that belong to no one when we do. There is no such thing as “your own words”! Somebody better tell the Office of Academic Integrity!

If every word is borrowed, then every word is quoted. A speaker must then either position themselves as that word's author or its animator.

• Direct and indirect quotation

Out of its century of contact with Christianity, Auhelawa has developed a specialized Christian register. Two words in this register are important:

• guguya: preaching, and in other contexts instruction and advice by a senior male matrilineal relative to juniors.
• aiyauya: sharing, expressing personal thoughts and feelings in a group context, and in other contexts the equal apportionment of a resource (in contrast to reciprocal gifts).

walo teina ana mwalae
This is the end of this talk.

na nige mata yaguguya na ambenalei
And I'm not going to preach and you listen to it.

[…]

hava yaluyaluwa ana ve’ita aliguwai na hava yaluyaluwa ana mohe aliguwai yamohegomiu na alimiyai
What the Spirit has showed to me, and what the Spirit has given me, I give to you all and it is with you.

[…]

yaluyaluwa ana ve’ita ainaiena ya’aiyauya alimiyai ahubena teina vehabana
I have shared the teaching of the Spirit with you for today. (Loise, Sowala United Church, April 23, 2006)

An example of script-flipping by Nikki from an earlier part of Carr's book:

FB clients, therapists, and case managers are discussing the need for more “structure,” that is, stricter rules for assessing compliance (and progress) by clients.

1 Nikki: Well, I think what you people are failing to realize: we’re recovering women.  
2        Our lives have been centered around getting and using drugs and, basically,  
3        this recovery thing is that we are learning to live our lives over again.  
4 Group: Yes/Hm-hmm/hmm-hmm (simultaneous)  
5 Nikki: That means we are learning to make friends without using drugs;   
6        we are learning to get up in the morning, wash our face and brush our teeth  
7        without.  
8 Group: Yes/hm-hmm/That’s right.   
9 Nikki: Some of us had to get a 40 ounce before we got out of bed;  
10       some of us had to smoke a joint; whatever it was before we could even go to   
11       the bathroom and wash our faces and get our acts together, you know.  
12       So, I mean, so basically what recovery is supposed to be teachin’, teaching us  
13       how to live our lives without using drugs  
14 Leif:  That’s right!  
15 Angie: You got it!  
16 Nikki: And give us some kind of support.  

Notice the work that “some of us” does in lines 9–10.

References

Bakhtin, M. M. 1981. “Discourse in the Novel.” In The Dialogic Imagination: Four Essays, 259–422. Austin, Tex.: University of Texas Press.

Bauman, Richard. 1983. Let your words be few: symbolism of speaking and silence among seventeenth-century Quakers. Cambridge: Cambridge University Press. http://archive.org/details/letyourwordsbefe00baum.

Carr, E. Summerson. 2010. Scripting Addiction: The Politics of Therapeutic Talk and American Sobriety. Princeton, UNITED STATES: Princeton University Press. http://ebookcentral.proquest.com/lib/usyd/detail.action?docID=617260.