Language, Culture and Identity - Coursework Example

Name Professor Institution Course Date Part A Language, Culture and Identity Introduction Arguably, language, culture and identity intertwine and it is almost impossible to analyze one without bringing on board the others (Trudgill, 1995). Sabine Ulibarri successfully argues it best when he takes a biblical quotation and gives it a secular interpretation to explain the relationship between language, culture and identity. According to Sabine, in the beginning there was Word, which is the language and this Word (language) was made flesh and it remains so to date (Ulibarri, 1993). The Word, which is the language, is made up of history, culture, traditions, customs and the very life of a society, which is the flesh (Ulibarri, 1993). Primarily, there is neither language without people nor people without language because language is people and vice versa. Sabine is categorical in his argument that language is people and people are language and when one knows language, you know the people (who they are, their identity) and vice versa (Ulibarri, 1993). This forms the basis of this essay that seeks to discuss the relationship between language, culture and identity and analyze the implications for language teaching and language policy. Relationship between Language, Culture and Identity Language and Culture Since language development occurs based on the specific needs of a people living within a community, in a specific location, at certain duration of time and who share a certain way of life and culture, it becomes evident of the strong link that exists between language, culture and identity (Gibson, 2004).This means that differences in linguistic uses are determined by the immediate environment of the individual, types of social relations, economic structures and how different cultures perceive the world as supported by Fishman (2000).For instance, if an individual is born in an Arab country, they will speak Arabic, adopt an Arabic lifestyle and more importantly, perceive the world from an Arab’s point of view but if the same individual is born in some other place such as England, they will not only speak English but also, adopt the traditions and way of life practiced in England and see the world from the culture they are born in, which is English culture. This gives the argument ‘you are what you speak’ a deeper meaning. Culture and language have a multifaceted link and are dependent on each other (Trudgill, 1995). Language is developed by culture while the latter is greatly impacted and influenced by the former. It is safe to say that language is the means through which culture that encompasses beliefs, traditions, customs, attitude and behaviors is transmitted and passed from one individual to another in a community and from one generation to the next as argued by Trudgill, (1995). Even in immigrant communities, despite long stays in their host countries and undergoingassimilation and acculturation, they arestill used to a specific language and as a result, they will often continue to use this language in a bid to keep it and their identity alive and in so doing, developing varied and cultured societies in their host countries (Rovira, 2008). Other than being an expression and a demonstration of the history and heritage of a people, language is also an element of culture, which makes culturedistinct and different from one culture to the next (Trudgill, 1995). More often than not, linguistic differences are perceived as the main point of difference across different cultures and they very frequently, develop divisions and dissension among neighboring individuals and among varied groups belonging to the same state (Rovira, 2008). For instance, in an East African country such as Kenya, which has 42 tribes, the main point of difference between the tribes is the language spoken. The linguistic differences are so paramount and important tothese tribes such that they play a fundamental role in not only impacting and progressing the cultural practices and social systems of the tribes but also, influencing political leadership of the country. So, how does language and culture, which are complexly related, influence and relate with identity? How Language and Culture Influences and Relates to Identity The personality and identity of an individual and even a society is shaped by culture and language, which explains the critical role language and culture plays in the development of an individual’s identity (Trudgill, 1995). According to Fishman (2000), every individual on earth is born the same way and they undergo similar life development stages but what differentiate one individual from the other are the environment in which every one of them grows up in and more importantly, the language to which each individual becomes used to. This is what develops identities of a specific language and culture, distinguishing one individual from another. Primarily, identity is who an individual is, their individuality and how they see and label themselves in relation to other members of a specific group as described by Fishman (1991). Just as language is the medium and key element of culture, culture is an essential variable in the development of an individual’s identity that contributes to how an individual view themselves and other members of their group that they identify with (Trudgill, 1995). The way an individual thinks, conduct themselves, relate with others and sees the world around them is greatly influenced by the customs, histories characteristics, shared norms and ideals of the culture they are born in (Rovira, 2008). This means that cultural identity constitutes all variables that relates to sense of belonging, the self, belief systems and views on self-worth. Therefore, cultural identity can be defined as the total sum of an individual’s way of life developed by a people and passed on from one generation to the next (Rovira, 2008). So, where does language comes in? Well, an individual and the social group that they identify with need to express their cultural identities and they use language as a medium to do so. Language becomes the means through which individuals convey and express their inner and true self to others and across generations (Kipp and Clyne, 2003). Through language, shared ideals, norms, traditions and beliefs are expressed and transmitted and it is a platform where individual are able to give external interpretations of who they are; their identity as echoed by Gibson, (2004). Using words that form language, human experiences are defined and shaped since it is only through language that individuals can name and recite their experiences (Trudgill, 1995). It is not rare to hear of people trying to forget their language in a bid to acculturate to new environment (Kipp and Clyne, 2003). This is most common among immigrants as they try to assimilate in their new foreign host countries. The downside to forgetting their language is a loss of sense of who they are as individuals and a loss of their roots (Kipp and Clyne, 2003). Nobody better understands this loss of identity because of losing one’s original language than Benjamin Baez who grieves for losing the intimacy linked to the Spanish language, losing an important part of his past and losing intimacy with his family when he lost his original language (Baez, 2002). He moans losing everything, all the sights and sounds of his native Spanish language (Baez, 2002). Other than losing one’s cultural identity, the effects of losing one language has other numerous implications. According to Fisherman (2000), when an individual do away with the language of their culture they are born in, they ultimately do away with the curses, the blessings, the greetings, the praises, the songs, the laws, the rules, the rhymes, the wisdom, the literature, the proverbs and the prayers of the original language. In addition, the bond with one’s ancestral roots, history and heritage is lost (Trudgill, 1995). A Polish Jew, George Perec migrated to France in the Second World War but sadly, the memories of his parents were not passed down to him and as a result, the language, expectations, traditions and dreams of his parents were lost as highlighted by Booth, (2006). George laments that by losing his original language, he became a stranger to something of him. He states that by losing the original language he became someone different, different not from others but from what is his, from his people because he could not speak his parent’s language (Booth, 2006). He lost his parent’s memories and as a result, he lost something that belonged to his parents that made them what they were as individuals including culture, history and hope (Booth, 2006). This means that when people lose language, they are more likely to lose their culture and identity, which has serious implications especially on adolescents as they self-discover (Kipp and Clyne, 2003). Adolescents from immigrant families are more likely to get lost as they struggle tounderstand what their place is and who they are in a new and foreign world that does not necessarily tolerate and accommodate their ethnic ideals, beliefs and traditions (Rovira, 2008). Individuals who move from their place of origins to new places experience negative emotions such as stress and anxiety especially when they have to shift languages (Booth, 2006). Language, culture and identity are inextricably intertwined and are vital elements of self-identity (Trudgill, 1995). More specifically, language develops the form and structure of identity and it more often than not, creates a set of conditions that facilitate other types of exclusion and inclusion, successes and failures, sense of belonging and lack of it and it offer meaning to identity creation and social systems as argued by Baez (2002). On the other hand, culture, which encompasses individual’s ethnicity, ideals, names, origins, beliefs and citizenship make up the core elements of being and identity (Rovira, 2008). This explains why individuals have fixed way of thinking and stereotypes that influences if an individual is included or excluded, rejected or accepted and acknowledged or ignored as argued by Rovira, (2008).For instance, when an individual moves into a new place especially across continents, the first question they receive from new people is what is their name and where they are from. More often than not, the two questions are meant to reveal the individual’s identity. When an individual reveals their name, which is the first identity, it is likely that whoever is asking their name will not be able to know the individual’s true identity (national origin and cultural background) and this is when the second question, which is the second identifier is asked (Rovira, 2008). The second question is meant to tell more about the individual’s identity based on an individual’s place of origin. Once, the answer to the second question is given, whoever is asking the question begins forming an opinion about the individual based on either stereotypes or their previous experiences with people with similar place of origins, which informs the decisions whether they will accept or reject, include or exclude the individual (Rovira, 2008). Majority of students who pursue further studies in oversea countries such as the United States often suffer from a loss of identity. This is because as they attempt to assimilate into their new environment and culture, they speak less and less of their language and practice less and less of their culture and before long, they begin to not only act and conduct themselves as the Americans do but also speak their language as implied by Trudgill, (1995). This is mostly demonstrated by Asians, Africans, Australians and Hispanics who adopt American accents. Sometimes, the loss of language and inevitably the loss of identity experienced by these students when they enter the United States are not deliberate on the student’s part. It is common for teachers in American schools to Americanize foreign students including Americanizing their names where a student called Maria is automatically referred by the teacher as Mary and the last names are given different pronunciations such that students have difficulties recognizing their own names as discussed by Rovira (2008). Although giving a name a different pronunciation may seems a slight change, it is not. This is because a name links an individual to their family history and it is used to link people to their past and future generations especially when you consider the deeply rooted naming practices of cultures across the world (Rovira, 2008). Therefore, when a teacher changes one’s name regardless of the reason, they create a rupture that leaves a gap in how a student experiences things and they eventually lose their heritage. The past that is related to the original name and the ties the name of an individual has with their original community, place and one’s earlier family generations are suspended in a space of forgetting, if not completely dissolved (Rovira, 2008). What Are The Implications Of The Relationship Between Language, Culture and Identity For Language Teaching And Language Policy? The relationship between language, culture and identity has significant implications for language teaching and language policy. Since language, culture and identity express and impact on each other interchangeably; language policy makers must acknowledge this relationship and come up with language policies that recognize and promotelanguage rights, where they are seen as fundamental human rights at all social, political, educational and economic levels as highlighted by Universal declaration of linguistic rights (1996). This means that no language should be presented as more superior and better than another (Universal declaration of linguistic rights, 1996). To ensure that people do not lose their cultural identity and inevitably their self-identity, it is important to develop language policies that promote bilingualism and multilingual education, where people can learn and communicate in second and even third languages without the second and third languages displacing and replacing their original or first language (Rovira, 2008). According to (Rovira, 2008), language policies that promote monolingualism are sources of breakdown of the family, which is the basic unit of a society and nation. When children are taught that their ethnic languages are low status and are inferior to another language such as English, they are most likely to avoid speaking in their original language and other than the implications discussed above that includes loss of their identity and roots, they will be ashamed of their original language and anyone related to it including their parents who are more likely to use the original language than English (Rovira, 2008). It is also possible that a language barrier will emerge between grandparents and grandchildren since the children cannot effectively communicate using original languageand as a result, riddles, family traditions, narratives, songs, proverbs, experiences and memories that ought to be passed down become extinct with time (Rovira, 2008). Language policies developed must eliminate language subordination where certain languages are relegated as low status and people both in social and business environment have no choice but to disavow their original language and use another language that is deemed acceptable and appropriate(Universal declaration of linguistic rights, 1996).According to Baez (2002), this will ensure that people do not lose their original language and in so doing, they will not lose their culture and identity.Language policies that encourage linguistic genocide need to be abolished (Rovira, 2008). Linguistic genocide, which refers to the prohibition of use of certain languages in daily discourse and in publications, is quite common across the world and is the primary cause of racism (Skutnabb-Kangas, 2006). According to May, (2000), the first line of defense when fighting racism is to develop policies, which encourages multilingualism not only in learning institutions but also, in the working places where people use their first language without any restrictions. The implications of the relationship between language, culture and identity for language teaching are even greater considering the fact that besides teaching language, teachers teaching second language must do a tough balancing act to ensure that they observe and safeguard the linguistic and educational rights of their students so that students do not loss their first language and as a result, loss their sense of self and belonging (Rovira, 2008). Second language teachers must begin to develop second language teaching plans and programs that are based on the culture of the L2 students especially when the population of L2 students using similar first language is sizable enough. This permits the students to profit from a multicultural world they are developing and living in. When it is not possible for the L2 teachers to instruct using L1 because of limited resources and instructional materials, L2 teacher must encourage both students and their parents to continue speaking in their L1 and avoid the temptation of advising them that the only way to succeed in speaking and communicating in L2 is to stop speaking in L1 and only speak in L2 (Kipp&Clyne, 2003). References Baez, B. (2002). Learning to forget: reflections on identity and language. Journal Of Latinos And Education, Vol1, No. 2, p. 123-132. Booth, W. J. (2006). Communities of memory on witness, identity, and justice. Ithaca: Cornell University Press. Fishman, J. A. (1991). Reversing language shift : theoretical and empirical foundations of assistance to threatened languages (pp. 39-80). Clevedon, UK: Multilingual Matters. Fishman, J. A. (2000). Who speaks what language to whom and when?. In L. Wei (Ed.), The bilingualism reader (pp. 89-106). New York: Routledge. Gibson, K. (2004). English only court cases involving the U.S. workplace: the myths of language use and the homogenization of bilingual workers’ identities. Second Language Studies, Vol 22, No. 2, p. 1-60. Kipp, S., &Clyne, M. (2003). Trends in the shift from community languages: insights from the 2001 census. People and Place, 11 (1), 33-41. From http://elecpress.monash.edu.au/pnp/view/abstract/?article=0000010059. May, S. (2000). Uncommon languages: the challenges and possibilities of minority language rights. Journal of Multilingual and Multicultural Development, 21 (5), 366-385. Skutnabb-Kangas, T. (2006). Linguistic and cultural genocide in education signals lack of linguistic Human Rights – but why no discussion? London: University of Essex. Trudgill, P. (1995). Sociolinguistics: language and society. In Sociolinguistics: an introduction to language and society (3rd rev ed., pp. 1-21). London: Penguin Books. Ulibarri, S.R. (1993). Tierra Amarilla: Stories of New Mexico. New York: UNM Press. Universal declaration of linguistic rights (1996). From http://www.unesco.org/cpp/uk/declarations/linguistic.pdf. Part B Journals I have to admit that sociolinguistics is at the top of the list among the most fascinating subjects for me as a second language teacher. The close relationship between language and society as discussed by Trudgill, P. (1995) has opened my eyes to understanding language and how best to teach it. Language is not static; it varies according to the social economic status, age, race and gender of the speaker. I view my students as individuals who will adjust the second language that I am teaching them to their social situations. Initially, I could not understand why my younger students would continuously alter language and use words such as ‘damn!’ or ‘tight’ when referring to a beautiful person. Now, I understand that the use of these slang words is an attempt of the younger L2 students to show their connection to a specific subgroup and differentiate themselves from older generation such as their parent. Although it is true language influences how people view the world as suggested by Whorfian hypothesis, I have discovered that this hypothesis does not always apply. I should not assume because my student is from a different culture or society, their world view is different. I should ask them what their world view is first to ensure I do not make wrong assumptions, which may impact negatively on my students as they attempt to learn their second language. Reference Trudgill, P. (1995). Sociolinguistics: language and society. In Sociolinguistics: an introduction to language and society (3rd rev ed., pp. 1-21). London: Penguin Books. Arguably, the question on the difference between language and dialect is less a linguistic question and more a political one since there are no distinct characteristics that defines each of the two terms. Just as people who speak different languages may not understand each other, so are people with varying dialects. As a second language teacher, I always encounter second language students struggling to do away with their accent or dialect with others opting to stop speaking in their first language in order to lose their accent and effectively learn their second language. This is a big mistake. From studies I have carried out on the relationship between language, culture and identity I have found that using the second language to displace and replace the first language does not make second language acquisition any easier. The key to learning the second language is not doing away with the first since doing so has serious implications on the student such as losing their cultural identity and their sense of self as noted by Fishman (2000). As a second language teacher I am putting in place measures that will help me nurture my student’s first language as the foundation for acquiring the second language. This includes allowing use of varieties of the second language and intelligible pronunciations of L2 as standard language, although this is not always easy as noted by Delbridge (1999). Reference Fishman, J. A. (2000). Who speaks what language to whom and when? In L. Wei (Ed.), The bilingualism reader (pp. 89-106). New York: Routledge. Delbridge, A. (1999). Standard Australian English. World Englishes: WE, 18 (2), 259-270. Whether in or out of classroom, I have found myself engaging in code switching between my first and second language depending on who I am addressing. Since code switching plays a key role in fulfilling communication needs as indicated by Myers-Scotton, (1997), more often than not, I use my second language when communicating with my students and my colleagues. There are instances when I switch to my first language particularly when am engaging with individuals whom we share the same first language. Through experience I have noted that code switching requires discipline to ensure that it is done in the most appropriate situations and in so doing, ensure it does not act as a communication barrier. When done inappropriately, code switching can be interpreted as rudeness particularly by those who do not understand the language you have switched to. As a result, I am training myself to engage in code switching depending on where I am and not necessarily who I am speaking with. This means code switching to L1 when dealing with family and friends during after-office hours and L2 during working hours, which helps separate my private and public life. Reference Myers-Scotton, C. (1997). Code-switching. In F. Coulmas (Ed.), The handbook of sociolinguistics (pp. 217-237). Oxford, UK: Blackwell Publishers. Change is not always the easiest thing to introduce but it is inevitable. In order to make second language learning successful and ensure my L2 students acquire their second language, there is need to do away with teaching practices that are based on myths such as the second language should be used as the only medium of instruction and that using the first language while learning the second language is a barrier to L2 acquisition. To be successful in achieving this, it is important to understand the existing educational culture at the institution before I propose any new changes. Therefore, I need to carry out an ethnographic analysis that includes observing, understanding and describing the interactions among leaners, between students and teachers and among teachers prior to introducing changes that may be perceived as unnecessary (Saville-Troike, 1997). I need to have teachers, parents and students on board to support my call for change and the need to safeguard and uphold language rights and in so doing ensure the interests of all parties are fulfilled. Although I seek to persuade my colleagues to apply an intercultural approach to teaching the second language, I am not ignorant of the fact that different teachers will respond to this call differently based on their individual priorities and needs. Reference Saville-Troike, M. (1997).The ethnographic analysis of communicative events. In N. Coupland, & A. Jaworski (Eds.), Sociolinguistics : a reader and coursebook (pp. 126-144). New York: St Martin's Press. From the extensive readings I have done and throughout the modules, one thing is clear, a second language teacher such as I can either be the sniper that kills language or the savior of language. Nobody has a better chance of causing language death or causing thriving of a language than a teacher. Whether language dies or thrives depends on the small things I do from the way I attend to my students, how I pronounce their names and how I teach them to more importantly, what I imply about my student’s first language. In haste to learn the second language, second language students adopt the wrong approaches in acquiring the second language such as abandoning their original languages. The ultimate outcome of such an approach is language death since they will become detached from their ethnic roots, fail to obtain histories, ideals, customs and traditions that ought to be passed down to them and from them to other future generations. In so doing, losing their identity and sense of belonging and eventually their language dies because nobody speaks it anymore (Crystal, 2000). I need to instill in my students the notion that all languages are equal and no one language is superior to others and therefore, all languages are acceptable. Reference Crystal, D. (2000). What can be done? In Language death (pp. 127-169). Cambridge: Cambridge University Press. Read More

Even in immigrant communities, despite long stays in their host countries and undergoingassimilation and acculturation, they arestill used to a specific language and as a result, they will often continue to use this language in a bid to keep it and their identity alive and in so doing, developing varied and cultured societies in their host countries (Rovira, 2008). Other than being an expression and a demonstration of the history and heritage of a people, language is also an element of culture, which makes culturedistinct and different from one culture to the next (Trudgill, 1995).

More often than not, linguistic differences are perceived as the main point of difference across different cultures and they very frequently, develop divisions and dissension among neighboring individuals and among varied groups belonging to the same state (Rovira, 2008). For instance, in an East African country such as Kenya, which has 42 tribes, the main point of difference between the tribes is the language spoken. The linguistic differences are so paramount and important tothese tribes such that they play a fundamental role in not only impacting and progressing the cultural practices and social systems of the tribes but also, influencing political leadership of the country.

So, how does language and culture, which are complexly related, influence and relate with identity? How Language and Culture Influences and Relates to Identity The personality and identity of an individual and even a society is shaped by culture and language, which explains the critical role language and culture plays in the development of an individual’s identity (Trudgill, 1995). According to Fishman (2000), every individual on earth is born the same way and they undergo similar life development stages but what differentiate one individual from the other are the environment in which every one of them grows up in and more importantly, the language to which each individual becomes used to.

This is what develops identities of a specific language and culture, distinguishing one individual from another. Primarily, identity is who an individual is, their individuality and how they see and label themselves in relation to other members of a specific group as described by Fishman (1991). Just as language is the medium and key element of culture, culture is an essential variable in the development of an individual’s identity that contributes to how an individual view themselves and other members of their group that they identify with (Trudgill, 1995).

The way an individual thinks, conduct themselves, relate with others and sees the world around them is greatly influenced by the customs, histories characteristics, shared norms and ideals of the culture they are born in (Rovira, 2008). This means that cultural identity constitutes all variables that relates to sense of belonging, the self, belief systems and views on self-worth. Therefore, cultural identity can be defined as the total sum of an individual’s way of life developed by a people and passed on from one generation to the next (Rovira, 2008).

So, where does language comes in? Well, an individual and the social group that they identify with need to express their cultural identities and they use language as a medium to do so. Language becomes the means through which individuals convey and express their inner and true self to others and across generations (Kipp and Clyne, 2003). Through language, shared ideals, norms, traditions and beliefs are expressed and transmitted and it is a platform where individual are able to give external interpretations of who they are; their identity as echoed by Gibson, (2004).

Using words that form language, human experiences are defined and shaped since it is only through language that individuals can name and recite their experiences (Trudgill, 1995). It is not rare to hear of people trying to forget their language in a bid to acculturate to new environment (Kipp and Clyne, 2003). This is most common among immigrants as they try to assimilate in their new foreign host countries.

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