Decades of development have dramatically altered the landscape of Ubud, Bali, a once sleepy town now reaping the economic benefits of accelerating numbers of international tourists year-upon-year. However, this development has also resulted in a multiplying number of societal tensions (traffic, crime, pollution, etc.), and attempts to remedy the growing divide between locals and foreigners seen to be at the root of these material issues have taken a variety of forms. This dissertation examines one such effort located in the emergence of commercialized language education for foreign visitors, focusing on Ubud’s largest Indonesian language school, which sees its mission as fostering “a harmonious and integrated society between foreigners and Indonesians through regular interaction and sharing of ideas and experiences that can be communicated using [Indonesian]” (school website). Comprising a multiyear ethnography of language policy, this study traces the dynamic subjectivities that emerge through the circulation of affect across the language classroom and the wider socioeconomic milieu of Ubud, facilitating the commodification of language education into an enjoyable experience for foreign visitors to casually consume. Taking a posthumanist approach to discourse analysis, I focus on identifiable models of personhood that emerge as affective dispositions are oriented in relation to one another to understand how the commodification of language education for touristic purposes is anchored in the material comportment of particular bodies that move through Ubud’s tourism industry, and to what extent this constrains the possibilities of emergence of new subject positions for Indonesian language students to occupy as foreign visitors. The findings suggest that the material–discursive practices that constitute school language policy discourse work to socialize students into seeing the figure of the "tourist" in Bali as one typified by a lack of knowledge of the Indonesian language, and that by purchasing access to these language practices students can acquire a resource for augmenting their social position toward becoming more recognizably "local". I also discuss implications for both students attempting to shirk a cumbersome "tourist" identity and the local residents who must consequently accommodate these foreign visitors in social contexts they had not previously been able to access in Ubud.