The use of codeswitching between English and other languages is examined from a sociolinguistic perspective. It will be shown that codeswitching is instinctive and achieves overarching objectives such as serving the outcome of speech, defining identity and indirectly delineating aspects of the relationship between the participants, it 'lubricates' the conversation by making it more 'fluid', and when English is used, brings clarity and precision, particularly to formal arrangements. Finally codeswitching from English as a component of 'metrolinguistics' will be considered in relation to the data provided.
The extracts are between G. D. Jayalakshmi, known as Jaya, who normally speaks English (but also Kannada, a south Indian language, Bengali, some Punjabi and Tamil), Nitin and Prathibha, who are work colleagues, and her brother Jagadish, known as Jaggu. The script of the conversations can be found in the U214 Assignments document pages 3 and 4, and the line numbering references are as used there.
In the first conversation between Jaya and Nitin, Jaya points out in her commentary, that in 1.1 Nitin begins in English 'because the conversation is about work', in 1.2 she replies in Kannada, to demonstrate her friendliness toward him whilst observing that Nitin's use of English is due, not only to the work context, but also his knowledge that she has lived in England for many years and he too, wishes to show her friendliness by using English. Jaya concludes that they have used two languages to get closer, but they finish the conversation, 1.6 to 1.11 in English, which, talking to Pratibha in dialogue 2 she describes as the language of 'definiteness', or again in 4, with Jaggu, 'of arrangements'. The few words at the start of this ...
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...OM), Milton Keynes, The Open University.
English in the World, (2012), (U214, Worlds of English, DVD ROM), Milton Keynes, The Open University.
McCormick, K. (2012), 'English and Other Languages' in Seargeant, P. and Swann, J. (ed.) History, Diversity, Change (U214, English in the World), Milton Keynes, The Open University, pp. 245-290.
Meyerhoff, M. and Strycharz, A. (2012), 'Variation and Change in English' in Seargeant, P. and Swann, J. (ed.) History, Diversity, Change (U214, English in the World), Milton Keynes, The Open University, pp. 291-329.
North, S. (2012), 'English a Linguistic Toolkit' (U214, Worlds of English), Milton Keynes, The Open University.
Transcript, 'Clip 1.6.3 Codeswitching between English, Kannada and Hindi' printed from English: a Linguistic Tool Kit, (2012), (U214, Worlds of English, DVD ROM), Milton Keynes, The Open University.
As a result of many negative stereotypes associated with certain variations of English many students have adapted codeswitching. When this concept came up in the book it made me think about my own language. I realized that I code switch quite often between what is seen as Standard English and African American English or Ebonics. Usually with family or other friends that speak Ebonics I use that Ebonics to communicate, but when I am in school, in a
It is interesting for Lisa Kanae to use three different voices in her book, Sista Tongue. The structure of Sista Tongue is different from standard books as if to make her words flow and become active. Her message still holds truth in today’s society. In many homes, younger generations face the inadequacy of being unable to understand their mother tongues while their parents struggle with learning English. Code-switching is natural for bilingual people and those that speak to other sub-cultures. Lisa Kanae’s different voices are similar to
Everyone has various styles of speaking and various ranges of vocabulary that they utilize depending upon with whom they speak. This concept, known as code switching, portrays an integral part of our lives in today’s society. The fact that different groups of people speak in different ways necessitates the use of code switching. One would not speak to a group of high school students in the manner that one would speak to a scholar, or speak to a prison inmate in the same regard that one would speak with the President of the United States. Speaking in standard American English and then in African American Vernacular English (AAVE), or Ebonics, portrays the most prominent use of code switching in today’s society, especially among American youths. Today, people utilize code switching to associate better amongst a group of people. In William Wells Brown’s Clotel, code switching plays an important role in the escape of two slaves, outwitting a train employee, and simply showing the difference between a slave’s behavior with other slaves and the slave’s behavior in the presence of his owner.
Wheeler, Rebecca S., and Rachel Swords. Code-switching: teaching standard English in urban classrooms. Urbana, Ill.: National Council of Teachers of English, 2006. Print.
Many linguists define CS as “the use of two different languages or language within a single conversation or written text” (Benson, 2001). We are using the term in a much broader sense to highlight how a speaker may express themselves in conversation. For the purpose of our research we will describe the phenomenon of code-switching (CS) as “the practice of shifting languages you use or the way you express yourself in conversation” (NPR, 2013). CS expands across many cultures as there is code-switching between languages, dialects, race, gender, ethnicity, and sexual orientation. There are many factors that motivate a speaker to switch from one language, dialect, style, or register to another. Depending on the situation, a speaker may CS consciously
209). This seems to be a fairly common thing to do among the codeswitching community. The Meyers-Scotton article addresses this by saying codeswitching is more common in certain cultures and is “used to signal their perceptions or desires about group memberships.” This leads me to another example provided by Anh where she writes “There was one time my friend and I notice a hot guy walking towards us and we switched into Vietnamese: “Cậu ấy đẹp trai thế!” (Means he is so handsome!)” She said that in her culture they generally codeswitch when they want to discuss something without the non-native speakers knowing what they are saying. Aside from that alone, after interviewing my colleagues and reading their very detailed and specific examples as well as the examples provided in the two academic journals and the textbook this also seems to be a common thing for codeswitchers of any culture to do. It does not seem to matter what they are talking about or where they are in the world, if they want to discuss something with people near them that do not seem to speak their native language they will intentionally switch languages just to conceal their
Education has a significant effect on African American variations of code-switching, and whether they are able to code-switch at all. African American who are uneducated will have a difficult time with code-switching. Uneducated African Americans have limited mobility within the society (Seymour & Seymour, 1979). This hinders them from being able to affectively switch between Ebonics and Standard English. On the other hand, those who have higher levels of education are able to code-switch effortlessly. There are instances where an African American can become so emerged in the Standard American lifestyle and reach a point where they can no longer subside to the level of
For instance, Mujumdar who grew up in the United States, but was born in India, was raised in an environment where her parents knew multiple languages: Marathi and English. Since the beginning, Marathi was a “symbol of security” for Mujumdar (1). Marathi is her protection from the outside world and only a few people are included in her privacy bubble. Therefore, one day when in the sleepy state she started talking in Marathi with her close friend sitting next to her, she felt more closer to her friend. She states, “To let someone else into that [close] blanket of security was a big moment” (Mujumdar 1). The person who has never let her marathi identity out to other people and when it does come out, it helps Mujumdar bond with her friend in a way that she never imagined. Code-switching is not necessarily an act of switching, but it’s about how language is being spoken that matters. Deggans on the other hand, had a hard time learning people’s reaction, but when he did he felt close to people
Mitchell, Bruce and Robinson, Michael A Guide To Old English, fifth edition 1992 , Blackwell Publishers , Oxford .
In Johnson’s preface to A Dictionary of the English Language, Johnson argues the importance of preserving language. Other dialects had a produced their own dictionaries, such as the French and Italians. Various writers of the eighteenth century were alarmed at the fact that there was no standard for the English language, since there was no standard it could easily become extinct. Johnson explored many points, such as how and why languages change as well as how many words are formed.
In various societies, people use several different languages in conversations with their friends, family and peers. Especially in Singapore, it is not an unfamiliar phenomenon to hear two or more bilingual speakers speaking and switching between the languages English and Chinese, English and Malay, English and Tamil or even Standard English and Singaporean English to each other in a natural and effortless manner. In this line, I have mechanistically related speech varieties with “codes” and despite having a vast variety of definitions for code switching to choose from, I have decided to use Heller’s definition. Heller (1988) defines code switching as the alternating between two or more languages in a single sentence or conversation. During this phenomenon, it is common for individuals to fluently use more than one language in a course of a single communication episode.
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