Though Bourdieu takes great pains to establish that there is a unified marketplace for language, and that the state creates and controls this market, thus excluding everyone who does not participate in it, he fails to explain why it is that in the end, some people continue to use non-standard languages, the ones known in France as patois, idiomes etc. Despite the relentless march of centrism, and the domination of this market, a sort of linguistic black-market continues to persist, with values (Labov (1972) calls this ``covert prestige") attached to these products' that seem to be determined by other factors, perhaps beyond the pale of the centrist control. Once we begin to think of ways that official markets are undermined or resisted, we can imagine, not only a black market, but markets purveying linguistic contraband, stolen or illegal goods, or other kinds of under-the-counter activities. In economic terms, we know that black markets exist because they can provide things that are scarce; illegal substances are sold because people want to buy them, whether or not they publicly admit it. Perhaps we need to think of franglais as one token of a black-market linguistic commodity, illegally imported and consumed' because someone in the linguistic market place wants it, irrespective of its legality. Thus the economic model gives us more than just the official products of the linguistic marketplace, but contraband commodities that have their own symbolic value.