Task 6. Think of and discuss the ways of how active listener can express his or her feedback?

Unit 4

Encoding Messages: Spoken Language

I. Notes

Language gives us the power to affect and persuade others. But language also exerts power over us. In this chapter we look at what we do with language and what language does to us.

What Is Language?

There are many kinds of languages. The most common are those built around the spoken word. Spoken languages are called “natural languages”, em­phasizing the close link between language and its expression in speech. Not all languages, however, depend on speech. Some “artificial” languages, such as computer languages, employ electrical signals, and sign languages use gestures.

In its most general sense, language can be defined as a rule-governed sym­bol system that allows its users to generate meaning and, in the process, to de­fine reality. As we shall see, spoken language has four important characteristics: it is made up of symbols, it is a kind of knowledge, it is rule-governed and pro­ductive, and it affects the way we experience the world.

Language Is Symbolic

To communicate, people must find a way to express the ideas that originate in their minds. A sign is the vehicle for this expression. It consists of two parts: the private idea located solely in the mind of a communicator (known as the signi­fied); and the form in which the idea is expressed (or the signifier). In natural languages, the signifier is a sequence of spoken sounds. In artificial languages, the signifier may consist of electrical pulses, gestures, plastic shapes, marks on a page, or any of the other ingenious ways humans use to express meanings. In each case, the sign connects content and form. The French linguist Ferdinand de Saussure compared the sign to a sheet of paper, the front of which is the signifier and the back, the signified. Creating a word is like cutting a shape out of the paper, a shape that is both conceptual and representational.

The sign relationship can be natural, or it can be produced by humans. An example of a natural sign is the smoke that indicates fire. In this case, the rela­tionship between signifier (smoke) and signified (fire) does not depend on human intervention. In other cases, humans create signs. For example, English speakers use the sound sequence “dog” to represent a domesticated canine. The word dog is a special kind of sign called a symbol. A symbol differs from other signs in that it is arbitrary and conventional. The symbol dog is an arbitrary symbol because there is no natural connection between the idea of dog and the signifier dog. There is nothing particularly doglike about the word dog. In fact in northern China, the signifier gou is used to represent the same idea. The symbol dog is a conventional symbol because its meaning depends on social agree­ment. Speakers of English have agreed to use the word dog in certain ways that speakers of other languages have not. In our language, the sound sequence “dog” has meaning; in Chinese it does not.

Of course, words are not the only vehicles to carry meaning. Cultures can assign meaning to shapes (a hexagonal sign at the end of a street means stop) and to colors. For most Americans, red means love, sex, anger, or heat, white stands for innocence and purity, and black is associated with mourning. That this color symbolism does not hold true in other cultures shows how arbitrary and conventional color symbols are. Cuo-Ming Chen and William Starosta explain, “for instance, to the Chinese, Japanese, and Koreans, red represents a color of longevity, splendor, and wealth; the color black is very much welcome in the Caribbean and Africa; green is a holy color to Moslems but means adul­tery to the Chinese; and yellow is a noble color for the Chinese and Indians.”

The fact that symbols call up similar thoughts in the minds of commu­nicators even though no natural relationship between sign and idea exists has fascinated scholars for thousands of years. Aristotle recognized that symbols were ways of making inner thoughts discernible through sound, and Augustine thought and wrote about the nature of symbols. The Port-Royal grammari­ans of the seventeenth century also recognized this connection, describing language as the marvelous invention of composing out of 25 or 30 sounds that infinite vari­ety of words.

Language Is a Kind of Knowledge

Language is mental rather than physical. Language is a body of knowledge stored within our brains. As such, it can never be examined directly but must be inferred from speech. Speech is the external, physical side of language, and lan­guage is the internal, mental side of speech. When we are born, we have not yet acquired the knowledge we call language. As we grow, we listen to the speech of those around us and figure out the rules that make up language. Every infant has the potential to learn the sounds, words, and sentence structures of any lan­guage. Had you been born into a language community other than the one in which you were raised, you would have mastered its language quite easily.

Language Is Rule-Governed and Productive

One of the most amazing things about linguistic knowledge is that it lets us un­derstand sentences we have never heard before. It is unlikely that you have ever before read this sentence: “The large, gray pachyderm wearing the pink tutu ate rainforest crunch ice cream and dreamed of Africa.” Yet you know what the sen­tence means. Your ability to understand and create unusual sentences like this one is called linguistic productivity, and it shows that language learning is more than a matter of trial and error. When we learn language, we don't learn a set of specific word combinations; instead, we learn rules that allow us to gener­ate meanings. Of course, most of us can’t consciously explain the rules we fol­low as we speak and listen, but we can use them to make ourselves understood. These rules are complex and interrelated They tell us how to make the sounds of our language, how to combine those sounds into words, how to order those words into sentences, and how to use sentences in interaction.

Language Affects the Way We See the World

Human language is closely related to thought. Although some thought is purely visual, most is filtered through language You can see this connection if you watch very young children think: they invariably talk or whisper at the same time. As we grow, oven verbalization gives way to silent, inner speech, but we still do a lot of our thinking through language.

Not only do we think in language, but we also store many memories in words. This phenomenon was demonstrated in a classic experiment performed in the 1930s (see Table 4.1). Carmichael and his colleagues asked people to view a set of twelve ambiguous figures. Those taking pan in the study were told to reproduce the figures as accurately as possible. As each figure was flashed before the subjects, it was labeled. A figure consisting of two circles connected by a short line, for example, was alternately labeled “eyeglasses” or “dumbbell.” Re­sults showed that subjects distorted the ambiguous figure to better fit the verbal label. Those shown the “eyeglasses” drew a picture in which the line connecting the circles was rounded to look like the bridge of a pair of glasses. Those shown the “dumbbell” thickened the center piece, making it look like a training weight. Evidently, people stored the verbal labels and then produced matching images, rather than storing the images themselves. As linguist Dan Slobin points out, verbal memory is thus a two-edged sword: it enables us to store and retrieve information, but in the process it can distort perception.

If we think and remember linguistically, then it stands to reason that the nature of our language affects the nature of our thought. The Sapir-Whorf hypothesis expresses this idea. Named after the linguist Benjamin Lee Whorf and his teacher Edward Sapir, the hypothesis consists of two corollaries: linguis­tic determinism and linguistic relativity. Linguistic determinism is the theory that language determines thought. Sapir believed that we are at the mercy of our language:

the “real world” is to a large extent unconsciously built up on the language habits of the group. … We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation.

Linguistic relativity follows from linguistic determinism. It theorizes that people from different language communities perceive the world differently.

Linguists cite many examples of the Sapir-Whorf hypothesis. If you have ever studied a foreign language, you know that some concepts and ideas that are easily expressed in one language are difficult to trans­late into another. Languages divide the world in differ­ent ways. In fact, some people argue that a glance at the most frequently occurring words in a language will give you an idea of what is especially important to speakers of that language. Thus, we are told that Arabic has many words for horses and that the Eskimos have many ways to talk about snow.

Grammatical distinctions also draw our attention to different aspects of the social world. French speakers have two ways to say “you”: a polite and a fa­miliar form. Whenever a French speaker addresses someone, he or she must de­cide which form to use. Speakers of English are not required to think about rela­tionships in the same way.

Another example of the connection between language and thought is dis­cussed by psychologist Carol Cohn, who studied the ways that “defense intel­lectuals” discuss nuclear strategy. In her year-long study at a nuclear think tank, Cohn found that policy makers used a specialized language to talk about life and death. As Cohn learned to use this language, she found her own attitudes and feelings changing.

Cohn found that the language of defense strategists is highly euphemistic. Euphemisms are inoffensive words used instead of highly charged terms. Al­though euphemisms allow us to avoid talking about painful or offensive situa­tions, they can also act as blinders. Cohn tells us that defense strategists often used terms “so bland that they never forced the speaker or enabled the listener to touch the realities of nuclear holocaust that lay behind the words.” For ex­ample, a nuclear expert “sanitizes” bombs that are one thousand times more powerful than the one that destroyed Hiroshima by calling them “clean bombs.” When civilian deaths are called “collateral damage,” they become eas­ier to dismiss. And when “accidental delivery of ordnance equipment” results in “friendly casualties,” the fact that American troops are being killed by American bombs goes almost unnoticed.

Technostrategic language is a specialized jargon known only to members of the in-group. Cohn reports that gaining access to this jargon gave her a feeling of power. Knowing the jargon also made talking about defense strategy fun, in pan because the language used many short, snappy words. Referring to a missile guidance system as a “shoot and scoot” made it easy to forget the darker and more serious side of nuclear scenarios. The better Cohn got at speaking the language, the more difficult it became to express her own ideas and values. As she accepted a new way of talking, she also came to accept a new way of thinking.

Language, then, has powerful effects on the ways that we think about and experience the world. Although we are not completely prisoners of language, it is easy to overlook the extent to which our language habits affect our views of the world.

Table 4.1 – Carmichael’s experiment

Figures in the middle column are the stimuli Carmichael presented to subjects. Figures in both outer columns show how verbal labels distorted subject’s recall.

Language Takes Many Forms

Languages can take a variety of forms. People who share a common language do not necessarily speak in the same manner. One of the things that makes language so interesting is the way it changes to meet the needs and express the values of its users. Table 4.2 shows some of the forms languages can take.

Table 4.2 – Forms of Language

Dialects When a subgroup speaks a language using a different vocabulary, grammar, or pronunciation from others who speak that language, they are using a dialect. Problems occur when one dialect is defined as standard and given greater status than other dialects. Black English in the United States (sometimes called Ebonics) is an example. Pidgins There are no native speakers of pidgins. A pidgin is a simple language deliberately invented so that people new to an area (often colonizers) can communicate with those who live in that area. During wartime, soldiers may use pidgins to speak to locals. The grammar and vocabulary of pidgins are often very simple. “Long time no see” is an expression originating in the pidgin used by Chinese immigrants when they first arrived in America. Creoles A language that occurs when a pidgin becomes permanent is called a Creole. Haitian Creole, based on French and African languages, can be traced to a slave-trade pidgin Gullah, spoken on the coast of South Carolina, is another example. Creoles are often devalued due to the frequently marginalized social status of their speakers Lingua Franca When people from different language communities choose one language to use for trade and commerce, the chosen language is called a lingua franca. Swahili is used in this manner in Africa, and English has now become the lingua franca of international business. Jargon The special or technical words used by members of professions are called jargon. Legal, medical, and computer jargon are examples. Argot Argot refers to words whose meanings have been changed so that outsiders cannot un­derstand them. They are often used by nondominant groups for protection and conceal­ment. Prostitutes and prisoners, for example, use such words to refer to their activities. Taboo Words that are unacceptable in polite society are taboo. In the Unites States frank discussions of bodily functions are usually considered taboo. In Chinese the word that means “four” may be avoided because it sounds the same as the word for “death.”

The Subsystems of Language

No matter what form it takes, language is a carefully structured system of mean­ing. In table 4.3 the four subsystems of language – phonology, semantics, syntactics, pragmatics – are presented.

Table 4.3 – Subsystems of Language

Phonology: Study of the Sound System of a Language § Phonology is the study of ways in which speech sounds form systems and patterns in human language. § Its smallest unit is the phoneme. Phonemes are significant sound distinctions in a given language. In English, “b” and “θ” are phonemes; they are used to construct words, and no English speaker will confuse “bat” and “that”. § Phonological knowledge allows us to pronounce familiar words correctly, to know how unfamiliar words should sound, to know which sound variations are important in a language and which are not, to recognize foreign accents, and to make up new words that sound right. Semantics: Study of the Meaning System of a Language § Semantics is the study of linguistic signs (symbols), including word formation and the internal structure of words. § Its smallest unit is the morpheme. Some morphemes, called free morphemes, are equivalent to words. Other morphemes, called bound morphemes, must always be attached to other morphemes (e.g. the plural morpheme -s when added to girl creates girls, a new word with a new meaning). § Morphological knowledge allows us to divide a stream of sound into meaningful words, to store and recall both the forms and meanings of words, to understand a word's morphemic components, to recognize how the addition or subtraction of a morpheme can change meaning, and to inflect unfamiliar words (e.g., to make plurals, to change tenses, etc.). Syntactics: Study of the Structure of Phrases and Sentences § Syntactics is the study of the rules that govern the combination of words into permissible strings. § Its smallest unit is the sentence or utterance. § Syntactic knowledge allows us to distinguish grammatical from ungrammatical combinations of words, to combine words in the correct order and to understand how changes in order change meaning, to produce sentences we have never heard before, and to recognize ambiguous sentences and decode their ambiguity. Pragmatics: Study of the Social Context of Language § Pragmatics is the study of ways in which people use language forms to achieve goals in social contexts. § Its basic unit is discourse. § Pragmatic knowledge allows us to interpret another’s communicative intent, to understand how context affects linguistic choices, to make language choices that communicate our intentions effectively, and to take into account information about the social world and our partner’s knowledge of it.

The Social Context of Language

Knowing how to form grammatical sentences is a necessary, but not a sufficient, condition for good communication. To be really effective, speakers have to say the right thing at the right time in the right way. The fourth subsystem of language shown in Table 4.3 studies the way we use language in social contexts.

Speech Acts

People seldom make sentences just to show off grammatical competence. We talk to accomplish goals. Pragmatic knowledge allows us to understand the in­tentions of others and to make our own intentions clear. The goal a speaker in­tends to accomplish through speech is called a speech act. Successful commu­nication involves understanding the relationship between words and sentences and the speech acts they represent. To do this, we have to go beyond grammati­cal knowledge and draw on social knowledge.

Earlier we saw that a single utterance can have two syntactic structures. A single utterance can also have more than one pragmatic structure. Let's look at an example that has at least two interpretations and identify the speech act in each case. Consider the words "Do you have a watch?" The most likely interpre­tation of this sentence, if it is uttered by a stranger in the street, is that the speaker wants to know the time. Your knowledge of social behavior tells you that in our culture people often phrase a request for the time in this roundabout way. If you believe the speech act being performed is a request for the time, then the appropriate response is “Yes, it’s 12:05.”

Of course, the speaker might have other speech acts in mind. If he or she is carrying a clipboard and seems to be interviewing every passerby, the ques­tion might be part of a marketing survey. Then the proper response is yes or no or, perhaps, “I’m not interested in being in a survey.” If the speaker is your teacher and you have just walked into class ten minutes late, the speech act is probably a criticism rather than a request for information, and the expected re­sponse is an excuse or an apology. Finally, if the speaker is a six-year-old who has been asking you a series of silly questions, the question may be part of a game, and you may decide to respond by asking silly questions of your own. To understand what is really meant by a speech act, you have to make inferences about the speaker's intentions

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