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13 Rect: 64, 628, 135, 611 ActionDest: External Annotation: Subtype: Link Contents: “What do you like about Spain?” Rect: 64, 601, 366, 580 ActionDest: External Annotation: Subtype: Link Contents: Rect: 66, 52, 200, 66 Page: Sequence: 2 Annotations: Annotation: Subtype: Link Contents: Goodwin and Duranti (1992) Rect: 115, 565, 237, 553 ActionDest: External Annotation: Subtype: Link Contents: Goffman (1974) Rect: 284, 565, 350, 553 ActionDest: External Annotation: Subtype: Link Contents: Schegloff (1992) Rect: 64, 529, 131, 517 ActionDest: External Annotation: Subtype: Link Contents: Cameron (1990) Rect: 244, 481, 313, 469 ActionDest: External Annotation: Subtype: Link Contents: Schegloff (1992) Rect: 264, 373, 332, 361 ActionDest: External Annotation: Subtype: Link Contents: Goodwin and Duranti, 1992 Rect: 221, 289, 346, 277 ActionDest: External Annotation: Subtype: Link Contents: ten Have (2002) Rect: 54, 277, 123, 265 ActionDest: External Annotation: Subtype: Link Contents: 1974 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Subtype: Link Contents: Figure 13.1 Rect: 219, 149, 266, 137 ActionDest: External Annotation: Subtype: Link Contents: Figure 13.2 Rect: 336, 125, 383, 113 ActionDest: External Annotation: Subtype: Link Contents: Figure 13.2 Rect: 283, 77, 329, 65 ActionDest: External Page: Sequence: 8 Page: Sequence: 9 Page: Sequence: 10 Annotations: Annotation: Subtype: Link Contents: Figure 13.4) and Nanyamka rephrases and implicitly corrects the question in English for Miaomiao (line 35). Miaomiao then responds that she is not Christian, but she finds church beautiful (line 36).The interaction here develops into two parallel enquiries about Miaomiao’s religious interests. In line 37, looking at Naiara, Nanyamka expresses her belief, in Spanish, that Miaomiao is Buddhist, although using the inexact term “Buda” (and later also its plural and inexistent form “Budos”). Naiara responds by asking why Miaomiao would go to a church that worships the Christian God (lines 39 and 41), to which Nanyamka aligns by commenting that church is indeed not for Buddhists (lines 43 and 46). While their vocabulary might express a certain lack of familiarity with the subject of Buddhist religion, their exchange voices several stereotypical understandings held by them, including that Chinese people are Buddhists, that all Spanish churches are Christian and that only Christians would take an interest in them.In an overlapping sequence that seems to follow the same rules of cat-egory building (and exclusion), Sara addresses Miaomiao –​ with Claudia’s lan-guage assistance –​ to ask if there are churches in China (lines 38, 42, 44–45). Miaomiao responds that there are no churches in China, only temples, which suggests alignment between her own understandings of China with the girls’ expectations of religious beliefs and places of worship in Spain and China. In the final part of the fragment (lines 48–53), the two parallel conversations con-verge as Naiara, Nanyamka and Sara bring their information together to col-laboratively build a consensual explanation, in Spanish, of Miaomiao’s liking of churches as beautiful places that are non-​existent in China. They make sense of Miaomiao’s taste for Spanish churches for aesthetic rather than religious reasons within their normative expectations for a young Chinese Buddhist woman in Spain (although part of this categorisation –​ being Buddhist –​ was never confirmed by Miaomiao).We now turn to the discussion and implications of this fragment.Conclusions Rect: 257, 269, 306, 257 ActionDest: External Page: Sequence: 11 Page: Sequence: 12 Annotations: Annotation: Subtype: Link Contents: www.globalstorybridges.com​ Rect: 353, 510, 378, 498 Annotation: Subtype: Link Contents: www.globalstorybridges.com​ Rect: 54, 498, 150, 486 Annotation: Subtype: Link Contents: www.tilburguniversity.edu/​upload/​044f1c13-​9381-​4d74-​af3d-​8813d9fa64f3_​TPCS_​171_​Jacquemet.pdf. Rect: 142, 230, 378, 219 Annotation: Subtype: Link Contents: www.tilburguniversity.edu/​upload/​044f1c13-​9381-​4d74-​af3d-​8813d9fa64f3_​TPCS_​171_​Jacquemet.pdf. 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