STUDENT WORK SAMPLES & STUDENT COMMENTS

MDS 360

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STUDENT COMMENTS ON MDS 360:

INTRODUCTION TO LINGUISTICS WITH EMPHASIS ON DIALECTOLOGY & LANGUAGE AND CULTURE

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I find it really interesting that there are many non standard forms of English that are acceptable.  This has been eye opening because I have been taught the only proper way to speak is with proper grammar and no other way is acceptable.  It's been hard but I have accepted this new information thanks to Dr. Baloubi.  I have learned the true definition of idiolect.  And that is, it is an exact linguistic system of an individual speaker.  Until this class, I had never taken the time to understand what idiolect meant. 

Author: Durham, Lora  <loradurham@shawbears.com>

I agree with you Ms. Lora.  As education majors we are taught only one way.  This class is helping me relate to my students in a more positive way.

Author: Anderson, Desiree  <desireeanderson@shawbears.com>

This is a very interesting, informative and somewhat provocative depiction of, as my father would say, “who’s on what side of the railroad tracks” in America. It is a pity that we have divided ourselves in such a shameful manner. My Dad was from rural South Carolina; so far back in the country that pecans fell off the trees as regularly as the boxcars went through the middle of the town. On one side of the tracks was a society so vastly different from the culture on the other side that it is the same as comparing night and day and black and white. That the Red States have received $800 billion more in goods and services from Washington than it has paid in taxes is only to fortify the reasoning as to why they always vote conservative. There is a theory that says that it is not a good idea to “bite the hand that feeds you”. That the Blue States tend to be more liberal is a testament to the notion of a historical tolerance to those not in the fiscal majority. The Red and Blue States have not socially jelled since, and maybe before, the Civil War. It would be an incalculable feat to have both sides think as one. Maybe this is what makes America rather daunting in its contemporary supremacy; that is, the thought that some many totally different types of people can live under one roof without causing it to cave in. In my lifetime, I don’t expect the level of cultural education to raise the bar of cultural cross communication to a level of national acceptance of all ethnicities. It would be nearly Utopia. There would be no need for money in Utopia. Some Americans would rather die in hot pit of fire in Hell with a vault full of money than to live in a placid and peaceful world without it.

I too am enjoying the class.   Prior to enrolling, I did not realize that there is a science to language.  There is so much involved.  I only hope that I do not fall terribly behind becuase of my frequent tardiness.

Author: Eddie, Patreace  <patreaceeddie@shawbears.com>

As a result of taking this course my understanding of the English language has been enhanced. The class has not only helped me with my native tongue, but I can see the benefits in understanding other languages as well. I think phonectics has helped me considerably.... At least I have a better appreciatioin of phonetic spelling in the dictionary.

Author: Best, Stanley  <stanleybest@shawbears.com>

From this class I have learned that morphology is the study of the structure of words. Morphology describes the rules by which morphemes combine into words.

Author: Marshall, Juanita  <juanitamarshall@shawbears.com>

Since I've been attending this class, I have a whole new perspective on the daily use of language.  I feel blessed that I am able to communicate through the use of words.  It helps me to better empathize with those who must speak through sign language.  I truly admire Dr. Baloubi on his expertise in Linguistics.  The kindness and understanding he shares with Shaw students are greatly appreciated. 

Author: Marshall, Juanita  <juanitamarshall@shawbears.com>

Brother Roundtree, we appreciate your very eloquent response to our piece.  We are happy there is someone out there that gets it .....

Author: Best, Stanley  <stanleybest@shawbears.com>

You are very welcome.

I only wish I had time to write more and give details. I am enrolled in another class, so time is of the utmost essence.

Nonetheless, if you think that my response was eloquent, you need to re-read what you wrote!! What I read from you and your team was the elegant piece, not mine. In fact, I had no idea that the Bible Belt States, as I have come to know them, were so uniquely dependent on economic welfare. Just think...in the northeastern states many people in the minority were and still are dependent on public fiscal assistance to merely survive. Money is given to people in New York and Philadelphia to pay the rent, food stamps are given to provide daily sustenance, and, if you know how to work the system, one can extract a pair of free shoes. This type of subsidy is what the Bible Belt folks work so hard to stop. But, they'd never mention that their way of life is equally, if not more, publicly funded.

... You learn something everyday.

Henry Roundtree Jr

I am consistently learning something new in every class!
This is one of the few classes that I have taken here at
Shaw that I thoroughly enjoy. I am amazed and intrigued
at how much there is to know about linguistics.

Author: Rodgers, Careena <careenarodgers@shawbears.com>

As I stated in class, I believe that linguistics is very important when learning to write, pronounce and understand words. It is also important that we understand how to interpret the rules of other dialects. The experience I had in class is a perfect example of how it is so important that we understand that there are other dialects other than our own. I have always pronounced pin/pen in the same manner. However, this class has enabled me to see that there is a difference and in some environments my dialect could be misunderstood. (Thanks Ms. Betty) I thought it was so funny that I never really considered the fact that those two words are pronounced different. That goes to show you that content is a very strong tool for understanding one's dialect also.
Author: Jordan-Oliver, Rasheeda <rasheedajordan@shawbears.com>

Linguistics is important because it’s the common elements of all languages. Linguists focus on describing and explaining language and are not concerned with the prescriptive rules of the language. After reading several chapters in my textbooks, I realized that anyone trained in linguistics would be able to analyze the many different languages spoken around the world. I can’t say that I’ve always had an interest in the special nature of human communication; however, I am gaining a deeper awareness of my own linguistic skills.

Author: McQueen-Blue, Catina <catinamcqueen@shawbears.com>

Linguistics - which I have recently learned in preparing for my oral presentation is the ‘missing link' for our school system. In just 8 weeks I have felt encouraged and not 'wierd'. I usually take the time to understand the phonetics of linguistics and have even begun to share these new lessons with my children to help them get better understanding from some of their English language assignments. An example would be my daughter was asking for my help while studying Greek roots (10th grade) and I was able to help her by explaining the phoneme descriptions in the dictionary we used.

Author: Deshaies, Elizabeth <elizabethdeshaies@shawbears.com>  

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STUDENT WORK SAMPLES 

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THE CULTURAL DEBATE IN THE USA

(THE DISUNITED STATES OF AMERICA)

By Stanley Best et al.

(10-26-04)

     Culture in the context presented by Dr. Baloubi was profound and thought provoking in a number of ways.  First, understanding the nature of culture from a diverse perspective gives us a more in-depth insight into the foundation of our society.  Dr. Baloubi’s lecture provided us with a key to unlock the secrets of the social universe.  Secondly, the fact that our culture is influenced by the past, present, and future assures a continuous evolution of values that are infinite.       

The cultural debate in America is so vast in scope and scale that it would take an entire book to do it justice.  Since we do not have time to write a book, we will do our best to analyze and simplify some major cultural schisms afflicting our nation at the present time. 

     The coming election finds a divided nation along cultural lines.  Many observers have distilled the divide down to Red States and Blue States.  The South, the Great Plains, the Mountain West and Appalachia represent the Red States regionally.  The Blue States constitute the Northeast Coast, the West Coast and the Great Lake States.  The Red States typically are conservative (pro-war, anti-abortion, anti-gay rights and anti-affirmative action) in their politics.  The economy is based on subsidized extraction industries (agriculture, oil, gas, coal, and forestry) and the majority of the nations Military installations.    

     From 1991 to 2001 the Red States have received $800 billion more in goods, services and cash from Washington than it paid in taxes (29%).  Some of their noted proponents are Tom Delay, Mel Gibson, Bill O'Rielly, Pat Buchanan, and George Bush. In the Red States, 60% of its citizens believe the Bible is the literal word of God.  The Red States have produced 25 Noble Laureates in science and economics.  These states make up 35% of the population represented by 50 senators.  The Blue States tend to be more liberal (anti-war, pro-choice, anti-death penalty and pro-affirmative action) in their politics.  The economic base of the Blue States relies on non-subsidized manufacturing, financial services and information industries. 

     From 1991 to 2001 Blue States paid $1.4 trillion more in taxes (71%) than it got back in goods, services and cash.  Some noted liberals are Barack Obama, Michael Moore, Al Franken, Bill Moyers, the Dixie Chicks and John Kerry.  In the Blue States only 44% of its citizens believe the Bible is the literal word of God.  These states have produced 235 Noble Laureates in science and economics.  The Blue States make up 65% of the population with 50 senators.  To answer the question who's culture is it?  Group One  would respond by saying it belongs to all of us since we are a multi-cultural society.  Some who hail from the Red States might foster the notion of culture based on the White Supremacy Ideal.

     In conclusion, cross culture communication historically has been problematic at best.  To improve cross culture communication, each of us must be prepared to examine our own cultural inclinations and be prepared to accept the potential flaws of our own normative values.  Finally, and most important, if we are to improve cross culture communication, we must raise the level of cultural education itself.

 Reference

The Nation, October 4, 2004, Volume 279, Number 10

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  THE RELATIONSHIP BETWEEN LANGUAGE, CULTURE, AND LEARNING STYLES

By  Danielle Joyner, Melody Harris, Andradese Rozier, and LaShonda Fullwood

(10-19-04)

             What is the relationship between language, culture and learning styles? First we must define each. Culture is what a group shares through ideas, experiences and learned behaviors. Language is a way of communicating with others. Visual, auditory, tactile and kinesthetic are different learning styles. Culture affects learning styles and people in general. For example, a child born in the United States vs. another country shows differences in behavior due to the way he or she was reared.  We (Americans) are taught to be more of an individual here in the United States, whereas outside the U. S. the emphasis is placed on collaboration. Since cultures affect one's language and learning style, no two people can be alike.

            Language within a culture may vary from person to person [ideolect] or state to state [dialect]. Take the four of us for example, and listen to the way each of us were brought up and how we differ. Another example is a word to us in English may mean something totally different to another culture. Like the sport of football in the U.S., Spanish speaking countries call it soccer, but no matter what they call it, it is still the same sport.

            No matter what, language, culture and learning styles are all linked together. In different cultures lie a language and different ways of learning.  Each set of people have a unique set of experiences from their religion, history, location, background etc.

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A Chapter Summary

 Speaking in the Key of Silence: George Fox’s Cultural Contradiction

 By

 Henry Roundtree Jr.

November 24, 2004

This chapter discusses the significance of silence in the study of language in a specific society.  Bauman and Sherzer’s anthology also emphasizes the critical role that the Quaker minister plays in their society relative to speech, when to speak and what compels the use of speech and silence. According to the reading, Englishman George Fox’s Quakers are one of a few cultures that consider speech, the mechanics of speaking, and the need for dialogue more of a liability than an asset; a bust, in many cases, not a boon. To many outside observers this may seem to be quite a strange proposition,  but if one examines the reasoning for this behavior he should, at least, grasp the concept. Mr. Fox had a revelation that God had sent him to “turn people from darkness to the light that they might receive Christ Jesus”. The relationship between speech and silence in the ranks of the first Quakers is a contradiction of great magnitude. There is a fundamental cynicism relating to all forms of speech. The Quakers concede that it is a tool that is essential to their existence in the context of the proliferation of their faith. The group considers silence as a tool to reach the Inner Light – a proprietary Quaker concept. Restraint of thy earthly being is required of those who are attempting to attain the Light, and the mode used by the Quakers to reach this state of containment is true “silence”.   Abstaining from speech in of itself does not establish true silence. They consider speech as a component of the “outward man”, and not regarded with as much value as the “inward communion” with God that can only be accomplished via silence. The Quakers consider speaking as a representation of the physical rather than the spiritual being. Thus the model of Quaker silence is achieved.

However, the folks who emerge as ministers recognize that speaking can be utilized to crusade the Quaker word throughout the land.   Ministers are allowed to use speech as a means to an end.   Silent meetings are standard.   Most ministers realize their destiny to preach at a meeting in which they have frequently attended.   The Quakers message is delivered in two forms – prayers and preaching.   The ministers hold public meetings for non-Quakers to bring them to the “Truth of Quakerism and thereby to the Light”.   During these meetings, speech is an integral part of the gathering.   The ministers teach that the Inner Light is in every man.   Ministers are considered on the path to good preaching if to speak is surely a “divine revelation”.

The Quakers use both silence and speech to accomplish certain spiritual and physical goals.   Man’s need to speak coupled with a religious desire for silence is a problem for all Quakers. 

Highlights of the cultural features in the text, an explanation of these characteristics and the major differences between the Quaker culture and mine

• The seventeenth-century Quakers were a society that separated themselves culturally from the larger populace in terms of speech usage, clothing and worship.
• They practiced the denunciation of war and oaths. Although there are accounts of Quakers going to war for what was considered a just cause and Friends going to war in non-combative support roles, Pacifism was and continues to be the rule for their society.
• To take an oath to align oneself with anyone other than Jesus Christ was forbidden. 
• They used “Plain Speech” which entailed the use of “thee”, “thou” and “ye”. It is thought that this type of speech usage best exemplified primitive Christianity.
• They had very strict rules on worship that came with guidelines for each meeting. For example, there is a rule that none of their preaching’s be recorded.
• Their clothes almost resembled a uniform so much that a Quaker could be easily identified in any gathering in the general population.
• In the African American church, there are no national guidelines that govern one’s participation in war nor are there any restrictions on taking oaths. There is no adherence to a specific form of speech such as “Ye” and “thee”. However, in most African American communities to talk in a manner other than what is generally accepted in that region is considered far out of the ordinary and could lead to physical attacks or taunting. Black people have no uniform code of dress. In some regions, it’s fine to wear just baggy pants while in other areas one would be out-of-tune if he were to adorn anything other than baggy pants, an oversized white tee shirt and a “Doo-rag”.

• The minister was thrust into a different role from the other members of his society as the only person who had a defined role relative to speaking. That is, the minister was on a righteous path if he allowed himself to speak when godly motivation fueled the need. He only spoke to the extent of having his audience fulfill spiritual success. Unique to the culture is the minister’s psychosomatic and holy dilemma of speaking and silence, when speech is spiritually required and when one has the Inner drive to speak. 
• In my culture, there is no decree that stipulates when and why a minister can speak. The minister often is allowed, not so much encouraged, to speak with no boundaries. In fact, there are some ministers in the community that would do better not to speak at great length or great detail.

• One major role of the minister in the daily functionality of Quakerism was to cultivate the “Children of the Light”; that is, newly convinced worshippers to the faith. Embedded in the culture of that time period was the tradition of the ministers taking the lead in holding public gatherings for non-members to convey the “Truth of Quakerism” and onto the Inner Light.
• This concept is almost duplicated in the Black church. It has always been the pastor’s job to bring new converts to being “Born Again”.

• These types of meetings are the equivalent to Negro Christian’s pitching tents in a vacant lot and holding “Revivals”.

• The Quakers made a conscience effort to make the act of silence important in worship thus creating the “Silent Meeting”.
• There was a unique attitude of the Quakers towards speaking as they feared it as an expression of the natural rather than the spiritual self. To grow spiritually did not require the act of speech.
• A pure and silent waiting upon God within oneself was not only a radically different concept of reverence from which was prevalent in the general populace, but it was difficult for normal folk to accomplish.
•  A Quaker meeting is based on silence, but it is a silence of waiting in expectancy. For many minutes, perhaps for half an hour, there may be silence. But that doesn’t mean that nothing is happening. They would be trying to come nearer to each other and to God. They would be caught-up in the still spirit of the meeting.
• A wedding ceremony, which is conducted the same as a Meeting for Worship, is no different.
• In the African American scope of worship, to my knowledge, there is no occurrence as a “Silent Sunday” or silent anything . In fact, my folks make an honest and overt effort to be as loud as they can in their “Praise of the Lord”.
• In direct dissimilarity to the Quakers holding of “Silent Meetings”, in Afro- Christian churches guitars, drums, and organs are played.

• Their society had the Inner Light as the personal experience from which one encountered the Spirit of God.
• Quakers believe that the Inner Light is in everyone.  Briefly stated, the principle of the Inner Light is:  In every human soul there is implanted a certain element of God's own spirit and divine energy.  The element, known to the early Friends as "that of God in everyone," or the "seed," or the "seed of Christ," or the "seed of Light," means to them the “Light” that shines in every man who comes into the world.
• The Quakers believe that no first hand knowledge of God is possible except through that which is inwardly experienced. George Fox, in his Journal, is repeatedly shown referring troubled questioners to the "teacher within."  In his long, anxious search for eternal life and peace, he found no help until he learned to listen to the inner voice
• In comparison, I suppose that all “Born Again” or “Saved” Christians in the African American community go through some sort of metamorphosis into being a new Christian after experiencing a holy event or hearing a godly voice. Since I am not in the same circle as “Born Again” Christians, I can only imagine that the incident would be traumatic or convincing enough to evoke a lifestyle change.

• The Quaker culture mandated that only a personal event of the “Inner Light” would qualify one for membership into the Society of Friends.
• In absolute dissimilarity to this concept, most African American Christian churches will accept you as a member even though a person has not revealed that they have encountered a personal event that made them  accept the Lord Jesus Christ as their Savior. The church will not refuse or revoke a membership because this doctrine has or will never be realized. My father, the late Henry Roundtree III, was a Deacon in a well-established Baptist church, and he openly challenged the notion of anybody or anything being saved because of their belief in Christ. He would often say that, “if there was a Jesus Christ, why couldn’t he stop my mother and father from dying when I was twelve?”. He would say, “if there was a Jesus Christ, why would he let those white folks treat us so bad, and why would he let Hitler kill all them Jews?”  

• Another distinct feature of Quaker culture was the practice of ministering with complete spontaneity. The ministers were compelled to preach by an internal holy inclination. They were not allowed to come to the meeting with a sermon as it was considered of the natural rather the spiritual. It was even forbidden to know when one was going to preach.
• Of course, this is totally the opposite to what is practiced in my culture as the pastor will not only come with a written sermon, but a program of events and a band of usher’s to keep order.

• Convincement

• The act of Convincement is a major step in the life of any would be Quaker convert.
• Those who join Friends later in life are sometimes referred to as 'convinced’ Friends' because they made their own decision to join.
• Convincement is realized when a direct personal experience of the Spirit of God within oneself is accomplished: the Inner Light. This had to be achieved in order to qualify for membership in the Society of Friends. 
• A child born to parents who are both Quakers is automatically a member.  
• In my culture Convincement is the equivalent to being “Saved” or, better yet,  “Born Again”. In the true spirit of being an active member of most Negro Christian churches, one must submit the rest of his/her natural life to the “Spoken Word” of the Father, the Son and the Holy Ghost – the Son, of course, being Jesus Christ. In the Afro-American church one usually experiences some type of personal awakening, a revelation, and an unusual happenstance that brought them to accept Jesus Christ as their personal savior. The difference between the Quakers and  the Negro’s act of submission is that the Quakers were diligent in their oversight of all who made the claim of experiencing the Inner Light. In the black community there is no body, a single or a group of ministers, or a council who challenges a persons “Saved” or “Born Again” contention.

Challenges to Cross-Cultural Communication

·        Understanding other cultures is a great challenge to cross-cultural communication in the general American society. Being a country born from religious difference that later evolved into deadly ethnic separation, Americans cordon themselves together according to race. This natural occurrence does not allow members of different ethnicities to experience how other races function. The solution is greater integration of the populace.

·        Tolerance is a challenge to cross-cultural communication. Americans tend to be less tolerant of each other when racial separation occurs. Again, the challenge is to integrate the population. Integration is fine in the schools. However, an understanding of the different cultures occurs best when the mixing of the races exists in the neighborhoods.

·        Economic parity is a challenge to cross-cultural communication. Because most economic prosperity is realized by one ethnicity, America allows itself to divide on two fronts that are equally effective in hindering communication between diverse groups. There is no solution to this dilemma as the wealth will never be equally distributed.

·        Education is a challenge to cross-cultural communication. Many people think that one must be thoroughly educated in a subject before understanding and tolerance can occur. In the case of cross-cultural communication, the effect of education may be minimal. This country is so racially torn that anything else but the actual experience of living together may be ineffective.

·        Leadership is a challenge to cross-cultural communication in America. Without the insistence of the people who govern this country, cross-cultural communication will never occur. If the many cultures in this country do not properly communicate, there will never be “one nation under god with liberty and justice for all”.