Does language define who we are?

Analytical Consolidation of Language and Identity: Take a stance on whether you agree or disagree with this statement. Write an argument that supports your position.  Make reference to concepts or readings from the course as evidence.

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Prompt:
Language shapes our identity, but doesn’t define who we are.

Language and identity reflect complex interrelationships and interactions within one’s surrounding and communications. According to Merriam-Webster, language is “any one of the systems of human language that are used and understood by a particular group of people”. Furthermore, language is considered a “tool of trade” (Mother Tongue, Tan) which can portray and evoke particular emotions, ideas, truths and images. Identity, on the other hand, is a stable and dynamic definition of “who someone is” (Merriam-Webster, 2008). An identity is not a sudden ‘thing’ that you acquire, it is a cumulative evolution of different accomplishments. This concept of having an evolving identity can be categorized into four main notions; a master, interactional, personal and relational identity. A master identity is stable and unchanging (gender, age, ethnicity, etc.), whereas an interactional identity may change in your role within a communicative context. Similarly, a personal identity is stable and unique (characteristics such as loving, caring, etc.), whereas a relational identity is highly variable depending on the situation you’re in. Contrarily to the prompt, language not only shapes our evolving identity but also defines who we are, as language defines the ways in which we envision and perceive ourselves towards the world. 

Language is a result of the evolution of human interaction, allowing individuals to communicate with each other in certain ways. The manner in which they do this reflects complex relationships with their culture, language, and most importantly their identity. Language first arose among 30,000 – 10,000 years ago among homo sapiens. In today’s society, there are approximately 6,500 different languages (“Let Them Die”, Kenan Malik), in which different groups of people have the ability to use their language as a “tool of trade” (Mother Tongue, Tan). For example, the English language was affected by different elements such as the Anglo-Saxon, the Norman Conquest, Shakespeare, The King James Bible, Science, English & Empire, the Age of the Dictionary, the Internet, etc. As these elements have had the ability to influence the English language, it has automatically impacted the way we use certain words and sentence structures; impacting our manners of communication. An individual’s way of speaking reflects that person’s identity, also known as an idiolect. As these elements develop and change over time, there is no ‘single standard English’ as the combination of idiolects, dialect, accents and regional dialects all participate in defining who you are as a person.

The language an individual is speaking defines the manner in which they communicate with their surroundings, thus impacting their overall master identity. Julia Alvarez portrays this concept in the text “Names/Nombres”, as she discusses the difficulty of changing her identity through communication. She portrays a shift in her interactional identity, as she changes her name Julia to Judy in order to adapt to the ‘manner of conversation’ in New York. Similarly, languages can only provide communication to a certain extent, as some languages may project certain vocabularies in a different way. For example, “the possibilities offered in a new language—the words and turns of phrase for which their own language doesn’t have any equivalents, the strange new rhythms and patterns of sounds” (Speaking in tongues, 2016). This is why author Jhumpa Lahiri and comedian David Sedaris both moved to another country in hopes of rendering another language, in order to refresh their manner of communication and eventually “create some sort identity” (Me Talk Pretty One Day, Sedaris). 

Similarly, when bilinguals are exposed to numerous languages over a period of time, a significant evolution in their identity is made as a result of a change in their communication system. In the poem “Bilingual Sestina”, Julia Alvarez identifies this change as her code-switching communication became part of her interactional and master identity throughout her journey of mastering both languages. Another example, is the Pirahã tribe, a topic that was discussed during ‘Theory of Knowledge’. The Pirahã language departs from the ‘normal’ conventions of all languages around the world. The Pirahã language is the only language that doesn’t use sub-coordinate clauses. For example, instead of saying “When I have finished eating, I would like to speak with you,” the Pirahã’s would say “I finish eating, I speak with you.” (Spiegel, 2006). As a result, the tribe’s communication and vision on the world is solely focused on the present and ignores any existence of the past and future –a very contrasting prospect compared to a Western culture. This supports that through language, an individual is exposed to certain concepts of culture and global features, and through communication, they automatically inherit these beliefs within their evolving identity. The way in which different individuals communicate with each other reflects on how they perceive themselves as a person, which helps build and carve their master identity.  

Through language, we have the ability to find and lose ourselves—our identity. Whether the language used is inherent or intentional, language develops a person’s theory of mind. This concludes the notion that humans are capable of understanding that what they think isn't always the same as what others think. The ‘Power of Language’ does not solely focus on the ability to evoke a certain idea and emotion, it allows us to further define our stable and dynamic identity shaped by communication and culture. As Oliver Wendell Holmes once said, “Language is the blood of the soul into which thoughts run and out of which they grow.”; whether you’re a polyglot, monolingual, bilingual or multilingual, language shapes your identity and therefore helps to define who you are, because your identity is you. 

Works Cited

HowStuffWorks. HowStuffWorks.com, n.d. Web. 01 Oct. 2016.

Germany, SPIEGEL ONLINE Hamburg. "Brazil's Pirahã Tribe: Living without Numbers or Time - SPIEGEL ONLINE." SPIEGEL ONLINE. N.p., n.d. Web. 01 Oct. 2016.

@reidhoffman. "Shape Your Identity Or It Will Shape You - Reid Hoffman." Reid Hoffman RSS. N.p., 2015. Web. 01 Oct. 2016.

Team, The ITunes U. "The History of English in Ten Minutes." OpenLearn. The Open University, 2011. Web. 01 Oct. 2016.

"The Impact of Culture on Food-Related Behavior." - Annual Review of Nutrition, 6(1):345. N.p., n.d. Web. 01 Oct. 2016.

Bilingual Mind- A Summary

            In order to become fluent in a particular language, one must master 50,000 words. For bilinguals and trilingual, this learning process is repeated two-three times during their life. To understand how the ‘mind of the polyglot’ functions, scientists are researching the many ways language affects the behavior and structure of the brain.

            A baby may not be able to speak a language fluently, however, they are able to identify certain sounds and combinations of language. Thus, they develop a babble of these combinations of sounds, which later narrows down to the native language in which the parents reply to them. When a child develops two languages at the same time, they are most likely to encounter situations such as the dog-chien dilemma, excelling in the Stroop test and code switching. This behavior may be seen in the brain. Some studies suggest that bilingual brains may have a thickening of the cortex (left inferior parietal), while others have found an increasing amount of white matter in the frontal regions of the brain, compared to monolingual brains.

            Bilingualism also comes with numerous advantages and disadvantages. Besides being able to communicate in two languages, bilingualism also has other advantages regarding the brain’s health. Studies have supported that bilinguals have dementia 4.1 years later than monolinguals, and Alzheimer’s 5.1 years later. Another study suggests that monolinguals are metabolically economical when completing cognitive missions. In particular, a common disadvantage of bilingualism is that many children struggle to increase their vocabulary in both languages to the same extent as monolinguals. However, this is considered a short-term disadvantage as most children catch up on this problem later in life. Even though multilingualism may not be the only way to stay cognitively healthy, it remains an area of scientific interest and research in order to find out why and how the brain has the capability and capacity to learn more than just one language. 

Works Cited

 Kluger, Jeffrey. "Understanding How the Brain Speaks Two Languages." Time Health. Time, 23 Apr. 2013. Web. 23 Sept. 2016. 

Mother Tongue

In response to the article ‘Mother Tongue’, by Amy Tan, the importance of a person’s home language is pivotal in order to shape one’s identity and roots to their cultural heritage. As you may or may not know already, my mother tongue is Dutch; specifically, the dialect ‘Flemish’. Growing up with the Dutch language for eleven years, I was able to easily express my thoughts, emotions, and ideas to others without any hindrance or language barriers. When I moved to Abu Dhabi, however, this ability completely transformed. I could no longer speak Dutch with whoever I wanted, I struggled with communication and expressing my ideas, let alone communicate my emotions. After a few years of speaking English at school, I noticed a change in my mother tongue;  I started to lose the standard level of the Dutch language. For example, when coming back to Belgium for the summer, I often made silly mistakes with verb conjugations and past tenses, my range of vocabulary had drastically decreased, and I essentially started mixing my second language with my first language during conversations.

       So what do you do? This is a question that many bilingual individuals will face when developing or mastering a second, perhaps third language. For Native-English speakers or any monolingual, this dilemma does not influence one’s speech or communication. This is because in most cases, a person is only exposed to one language, allowing them to fully master their vocabulary, grammar, spelling, etc. to their full extent. When I was a monolingual (Native-Dutch speaker) myself, I was mastering these aspects of the Dutch language. However, when moving to the UAE, I now was also exposed to the English language, while still developing my Standard-Dutch at the same time. After a few years of mastering the English language, it is common that bilingual individuals start to find a balance with their first, second and perhaps third language. In other words, I know that I will never be able to speak English to the extent and standard of a Native-English speaker, nor a Native-Dutch speaker; simply because I have found a fifty-fifty balance between the standards of both languages. 

So what’s the point of bilingualism then? Can’t you simply focus on one language instead? In theory, yes, why not? But in reality, this, for many bilinguals, isn’t a logical decision to make. The importance of your mother language is not only vital to your development as a person, it is also pivotal to the evolution of one’s identity and connection to their cultural roots. If I came to Abu Dhabi, and completely gave up on my mother language, would that still make me the person I am today? Would I feel any connection towards my heritage and culture at all? The answer to these questions are unknown territory, however, it is a fact that a language is often shaped by one’s culture. Therefore, I started taking Dutch classes, in order to improve my silly mistakes with verb conjugations and past tense, to increase my vocabulary and correct my use of English within my Dutch conversations. Personally, I value my English and Dutch language to the same extent, because it allows me to be the person I am and develop my personal and master identity. If I stayed in Belgium my entire life, I would’ve developed a completely different insight and perspective of the world, as I am solely exposed to the Belgian culture. In Abu Dhabi, however, I’ve gained an international and open-minded stance towards the world, allowing me to see certain aspects in a different manner, or with a second perspective.

           I’ve come to a point where I’ve personally learnt to embrace this difference, as my home language links me back to my identity before, and after I became bilingual. Having a mother tongue comes with a road paved with challenges and dilemmas. However, it opens doors to opportunities and experiences in order to carve your master and personal identity, as well as to continue your personal interaction with your cultural roots.

Good English and Bad

Ever wondered why it is ungrammatical to say “I’m busy, are I not?”, yet “I’m busy aren’t I?” is considered perfect English? According to Bill Bryson (Good English and Bad, 1990), this consideration of deciding what exactly is good English and what is bad is an entirely prejudice choice. Bryson states that “English grammar is so complex and confusing for the one very simple reason that its rules and terminology are based on Latin – a language with which it has precious little in common” (pg. 145). As a result, there “are no officially appointed guardians for the English language” (pg. 147), and are what they are “because they are” (pg. 149). In the world of English, one of the main doubtless virtues is that “it is a fluid and democratic language” in which change and evolution are a natural process.

In order to conform English to a criteria of set rules, grammarians decided to model these rules from those of Latin grammar in the 17^th century. Bryson believes that the English grammar is complex as it is largely reliant on its rules and terminology based Latin. In Latin, for example, it is impossible to split an infinitive. Therefore, English authorities decided that the English grammar must conform to this rule as well. In the light of Bryson’s perspective, this decision is “patent absurdity” as both languages have very little in common. Essentially, the author is suggesting that because of these anomalies “the parts of speech must be so broadly defined as to be almost meaningless”. Because of these complexities, Bryson mocks the English grammar as due to these complexities “the authorities themselves often stumble”. The English language cannot simply be influenced by a subjective statement of Robert Lowth, or simply through arguments of conforming the rules to those of Latin. In reality, the English grammar and language are influenced by the speakers themselves, as well as authoritarian individuals who as a whole imply certain rules as the new norm.

Bryson’s discussion allows me to reflect and evaluate on own lapses in the English grammar. As English is my second language, understanding the English grammar at a first glance was very challenging and intimidating. Yet, after a few months of communicating in English, I simply accepted that certain grammatical rules were just the way they were. To this day, I continue to find some grammatical rules perplexing, but I had never pondered on why these rules were the way they were. I strongly agree with Bryson’s perspective that it is “patent absurdity” to conform the English grammar to Latin rules, as both have an entirely different structure in its parts of speech. Bryson’s discussions has engaged my opinion on the English language itself. In my opinion, I strongly believe that the English language should have the ability to evolve throughout history, without being locked inside a box of rules dictated by a ‘dead’ and ancient language. 

Works Cited

Bryson, Bill. (1990). Good English and Bad. In B. Bryson, The Mother Tongue (pp. 143-51)

A Good Name

            As previously mentioned on my blog, my full name is Fleur Vande Kerckhove, however, I simply like to go by Fleur. Originally, some historians state that the name ‘Fleur’—French for “Flower”—was first introduced in 1922 as John Galsworthy (1869-1933) bestowed it as a character in the novel ‘The Forsyte Saga’ (1). However, others state that the name ‘Fleur’ may have derived earlier from France during the Middle Ages (5^th -15^th century) (2). It’s pronounced as Fluur in Dutch and French, and Flur or Flure in English. My last name ‘Vande Kerckhove’ has no specific known origin, however, it may refer to the village 'Kerkhove' (Avelgem, Belgium), traditional ‘church gardens’ or a ‘cemetery’ (‘Kerkhof’).

            During my mother’s pregnancy, she was advised to stay in the hospital for six months and as a result had plenty of time to brainstorm a name for her second child. During her stay at the hospital, my parents always watched a Dutch televisions series called ‘Westenwind’ (1999-2003), also known as the modernized Dutch version of 'Romeo & Juliet’. The series focused on the Earl and Noordermeer family, who both owned a shipyard in the port of Rotterdam. For years on end, the feuding families try to thwart each other, until Fleur Noordermeer starts a relationship with Marco Earl. Eventually, the star-crossed lovers ultimately reconcile their families as a whole. Fleur Noordermeer was a successful, intelligent, independent woman who knew what she wanted in life. These characters played as a role-model profile for my parents, as they were characters they hoped to see in me when I grew up. Initially, my mother was going to name me ‘Floor’ (a common Dutch name, a form of Florence). However, I’m very glad and thankful she changed her mind to Fleur as ‘Floor’ would create some major international misunderstandings, especially in English.

            The reason to why I have such a lengthy and complex name is due to a cultural tradition based on my family orientation. When I was born on November 16^th, there was a viergeslacht (“four blood bond”) relationship on my mother’s side of the family. This means that when a female baby is born, her great-grandmother, grandmother, and mother are all alive within the same bloodline. While most Belgians generally decide to have children later in life, this circumstance is very rare and special in our country and culture. Therefore, as a tradition, the baby is given a name which consists of all members of the four blood bond along with a photograph in the local newspaper. In my full name (Fleur Elise Christiane Marie), ‘Elise’ is my great-grandmother's name (Elsa), ‘Christiane’ stands for my grandmother’s name, and ‘Marie’ stands for my mother (Mieke).  

I am very proud of my name as it has contributed to my identity today, through embracing the richness and uniqueness of my name's origin. As I’ve traveled to other countries and lived abroad for six years, I’ve come to realize the ‘Power of a Name’. My name is a present-day representation of how I personally perceive myself in the world today. As Theodore Roethke once said “deep in their roots, all flowers keep the light”; the uniqueness of my name amongst others has allowed me to embrace my personality as well as reminding myself of my accomplishments. My name is not only a portrayal of my culture and tradition, it is who I was in the past, who’ve I’ve developed to be, and who I will become in the future.

  Works Cited

(1)Campbell, Mike. "Meaning, Origin and History of the Name Fleur." Behind the Name. N.p., n.d. Web. 18 Sept. 2016.
(2)"Fleur Name Meaning & Origin." Baby Name Wizard. N.p., n.d. Web. 18 Sept. 2016.

Belgian Cultural Misconceptions

According to the IB Course Companion, culture “is a system of meaning for a group of people and it includes languages, laws, customs, myths, images, text, and daily practices.” (Chapter 3, 2014). Personally, I identify myself with the Belgian culture. The Belgian culture participates in uniting our main cultural communities: Flanders (Dutch-speaking) and Wallonia (French/German-speaking). Even though I was born and raised in Flanders, I still share the same cultural aspects shared by all Belgian communities.

In order to sustain life, individuals must obtain, acquire, provide and produce food every single day (1). The way in which they complete this reflects their interrelationship towards a specific cultural group, certain individuals, and their surrounding milieu (1). The Belgian cuisine is a vital cultural marker in the Belgian culture, as it has been characterized by our daily practices and traditions throughout history. Yet a common misconception is that Belgium “simply stole their traditional dishes from their neighboring countries” or that they “don’t even have a cuisine at all”. No, French fries are not French, chocolate pralines are not Swiss, and not all beer is from Germany.

 Despite its name, French fries are not French. In fact, the ‘French fry’ was actually discovered in Belgium in the late-1600s. According to historians, poor villagers living near the Meuse Valley actually also ate fried fish that they caught earlier that day (3). During the winter, the river froze and thus they used potatoes and other root plants to be fried and consumed instead. Then why is it called ‘French’, you may ask? During World War I (1914-18), American soldiers were introduced to the dish by the Belgian army (3). However, during 1914 the official language of the Belgian army was French, therefore, the Americans named the fried potatoes “French fries”.

        What about pralines? The Belgian chocolatier Neuhaus Jr. was the first to introduce praline in 1857 (2). His father, a Brussels pharmacist Jean Neuhaus used chocolate do cover medicine and its atrocious taste. Later in 1912, Neuhaus Jr. then replaced the medicine with chocolate filling, also known as the ‘praline’ (2). Belgium is also home to 1150 original Belgian beers, 146 breweries, and 44 beer companies (3).

      Nonetheless, our cuisine palette does not solely consist of fries, chocolate, and beer. The Belgian cuisine stretches from a wide variety of regional specialties to national classics. Including waterzooi (Gent), couque biscuits (Dinant), tarte au riz (Verviers), as well as carbonades flamandes/stoverij, moules-frites, chicons au gratin/gegratineerde witloof, tomates crevette and paling in’t groen just to name a few. On average, Belgians consume 32 tons of mussels, 170,000 tons of chocolate and 22 tons of waffle a year, ranking us in the top 10 consumers of regional trade. In Belgium, it’s a common tradition to invite relatives and friends accompanied by traditional specialties. Our cuisine doesn’t simply represent our country; it unites our communities to a stronger self. Although Belgium is a small, densely populated country, our cultural cuisine plays a dominant role in showcasing our traditions, customs, and etiquettes.

Understanding this cultural marker promotes more effective communication, as it enables each society to clarify different customs and traditions established throughout history. Each culture is unique to its own personal history and when we succeed to clarify misconceptions regarding cultural markers, it allows us to fully express our emotions and language with one another. 

Works Cited

(1) Axelson, M. L. The Impact of Culture on Food-Related Behavior. University of Maryland: Departement of Food, and Institution Administration, 1986. Print.

(2) Bussemaker, Jet. "Belgian Pralines: A Sweet but Not so Short History | Discover Benelux." Discover Benelux. The Dutch Minister of Education, Culture and Science, n.d. Web. 15 Sept. 2016.

(3) White, Samuel. "Do French Fries Really Come From France?" Wonderopolis. N.p., n.d. Web. 15 Sept. 2016.