Language and identity PDF

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Name: Alessandra Gazal Subject: Identity Tutor: Grace Torcasio ID Number: 1064785 Word count: 1357You are what you speak. Critically assess this claim with reference to language useLanguage displays a deeper ideological representation of societal cultures and values that determine ones identity, cre...

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Name: Alessandra Gazal Subject: Identity Tutor: Grace Torcasio ID Number: 1064785 Word count: 1357

You are what you speak. Critically assess this claim with reference to language use

Language displays a deeper ideological representation of societal cultures and values that determine ones identity, creating a rigid schemata for people to follow. However the malleability of language can also open up a space for reconstruction for a fluid identity. This can stimulate performativity to fit into societal roles based on identification categories of specifically sex, gender, race and ethnicity which play a large role in determining identity (Butler, 1995). How an individual speaks and the language they use can be a direct reflection of their societal norms but also their own personal perception of self. Individuals participate in these discourses to assign themselves to a preferred or chosen identity. Thus, language can be both a liberating and oppressive force harnessed by society as there is power embedded in language. As a result reinforcing or denying the societal hierarchy that perpetuates there stereotypical normalities in regards to language (Rorty and Wong, 1997).

An individuals identity is constructed through central traits. This disposition of central traits align with the way and individual uses language to portray themselves. Language allows the individual to have fluidity and performativity to construct and represent their own selfhood, creating a sense of belonging, aiding the person with satisfaction. However the question of choice becomes questioned when identity is produced as cultural representations or re-representations of an ideal type, as identity can also serve as an opportunity to suppress (Butler, 1995). Most language is historically grounded with socially constituted knowledge which can compromise various social identities. The central traits that form an individuals identity are associated with stereotypes that are reinforced through language structures, casting an individual into direct role without say (Rorty and Wong,

1997). Language is habitual to what group you wish to identify with or have been born into and thus can be subliminally accepted or can be used to seek refuge outside of these structures.

Identity reflects the socialisation of an innate aspect of identity, as an institutionalised system of social identity. The ideological underpinnings of language stem from the congenial bias within societies discourse which is ultimately masculine. Simone De Bouveir understands the reflection of the masculine assumption of authority truth and control, alluding to the ‘other’ in a patriarchal society, in which it is implored to submit to the phallocentric language system. Thus the patriarchy dominating and constructing social identity, go hand in hand to create a symbolic order. This symbolic order reinforces heteronormative paradigms in which construct identity. Language plays a large part in outlining and playing into these structures. The realms of traditional gender expectation has a dichotomous relationship for these stereotypes. Gender roles play a large part in an individuals identity in terms of understanding who they are. Traditional gender roles have been perpetuated by language and socially engrained. This is seen through womens use of language which is driven by emotion and the feeling of closeness, in which rhetorical question and open - ended statements are used to be submissive. Where as men, use more assertive language seen to gain power and status (Butler, 1995). This can see language as an oppressive force, in which it has been engrained as a societal function to give substance to the hierarchical component of language. Thus, often goes unknown as a subliminal cultural understanding of how men and women must act. Reinforcing hierarchal structures within language .

This can also be seen through language in regards to race and ethnicity. Ones linguistic heritage can provide a relationship with their culture and can ring true to their identity in terms of values and attitudes. The preservation of language within a race or ethnicity is vital in protecting cultural

integrity. For example indigenous Australians take the preservation of their language very seriously as it links with them with their land and heritage, providing a deep send of self. However the loss of language during dispossession of the land at the end of the 18th century by the white male patriarchy. This caused a large loss of identity and displacement which disallowed a feeling of belonging, creating severe mental health issues in this community which still ring true in the modern day, due to their lack of belonging. Thus demonstrating how important a native language can be for ones identity. The phallocentricity of westernised cultural and the hierarchical component is continually demonstrated throughout language as globalisation is becoming heavily prevalent. The domination of the English and Spanish languages sees loss of cultural heritage which can be understood as a large gap of misunderstanding or loss of true identity. The dominance of westernise culture sees a smug nationalism toward race by grouping individuals under on term that disallows the individuality of culture. The use of the term ‘Asian’ has now become an umbrella term which displaces all asian culture that is extremely different such as Thai, Vietnamese, Chinese and Japanese and resultantly people have of these cultures are starting to diminish their identity through this westernised language by regarding themselves and ‘asian’ (Fung, 1995). Therefore simply ‘passing’ as a race to avoid confusion (Bucholtz, 1995). Thus language outlines social constructs which perpetuate certain identification categories which can go easily overlooked once they have become accepted into the construction of society.

However with the emergence of identity of sex and gender at the forefront of society, the reclamation of language is understood through the LGBTQI+ community. There opens up a space for new types of language as there is no previous social history for acceptance of this community. The gay community has an assumption for post-structuralist theory in the multiplicity of truths, which veers away from conventional established ways of doing things. Therefore the changes within society sees the reconstruction of terms such as ‘gay’, ‘she’, ‘he’, ‘they’, which see a new

representation of selfhood. The reclamation of the term ‘gay’ which has previously been suppressed in society looks outside gender constructs to stand alone by itself, and remove phallocentric assumptions that used to go with it (Butler, 1993). This can only be done through representation and re-representation of these groups within society. Thus gender fluidity is seeing a transformation outside of traditional gender roles, and displays language as a form of liberation. Agency with ones language is now an inherent motivation of individuals sociocultural perspective to shift and become mediated, located in the discursive spaces between individual uses and the conditions of the status quo. This can be liberating for an individuals identity by allowing them to determine their own, based on their own choices and not rely on significant schemata’s which have been placed by society. Therefore their recognition of own identity can bring about pleasure through positive interaction and experiences within their language (Fung, 1995).

Thus, an incongruence between social casting and an individuals understanding of their own sense of self can lead to oppression. The place of an individual in society, seeks to establish systematic hierarchies of power, where some language is idolised over other, such as the ideals of ‘posh’ language, no swearing and accents. However these certain aspect determining superiority and inferiority differ in social contexts stopping an individual from seeking their true identity through use of language (Rorty and Wong, 1997). Therefore in seeking liberation through language, it is questioned as to wether anything that does not serve traditional language structures will be seen as the ‘other’ in which these binary oppositions will be continually perpetuated (Fung, 1995). This can assert the dichotomy of the hierarchy further as one being more superior than the other, whereby the power lies within the dominant white patriarchal privilege.

Therefore an individual has the ability to reclaim a space for their own identity through harnessing the malleability of language in a modern society. Yet the differing contextual paradigms can prove

hard to overcome in a globalised society whereby a hierarchy is still maintained. Thus, how you speak gives large insight into who you are as a person or how you have been social conditioned in a globalised society.

Bibliography

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