caution against the positioning of linguistic theories as universally applicable, citing that any account of language will reflect the linguistic ideologies held by those who develop it. Language contact and multilingualism 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. According to Miki Makihara and Bambi Schieffelin, it becomes necessary during times of cultural contact for speakers to actively negotiate language ideologies and to consciously reflect on language use. 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. Language policy and standardization The establishment of a standard language has many implications in the realms of politics and power. Recent examinations of language ideologies have resulted in the conception of “standard” as a matter of ideology rather than fact, raising questions such as “how doctrines of linguistic correctness and incorrectness are rationalized and how they are related to doctrines of the inherent representational power, beauty, and expressiveness of language as a valued mode of action.”. Language policy Governmental policies often reflect the tension between two contrasting types of language ideologies: ideologies that conceive of language as a resource, problem, or right and ideologies that conceive of language as pluralistic phenomena. The linguistic policies that emerge in such instances often reflect a compromise between both types of ideologies. According to Blommaert and Verschueren, this compromise is often reinterpreted as a single, unified ideology, evidenced by the many European societies characterized by a language ideological homogenism. Ideologies of linguistic purism Purist language ideologies or ideologies of linguistic conservatism can close off languages to nonnative sources of innovation, usually when such sources are perceived as socially or politically threatening to the target language. Among the Tewa, for example, the influence of theocratic institutions and ritualized linguistic forms in other domains of Tewa society have led to a strong resistance to the extensive borrowing and shift that neighboring speech communities have experienced. According to Paul Kroskrity this is due to a "dominant language ideology" through which ceremonial Kiva speech is elevated to a linguistic ideal and the cultural preferences that it embodies, namely regulation by convention, indigenous purism, strict compartmentalization, and linguistic indexing of identity, are recursively projected onto the Tewa language as a whole. Alexandra Jaffe points