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- It provides readers with a clear and accessible introduction to both interdisciplinary and multidisciplinary studies of language and culture, and addresses key issues of language and culturally based linguistic research from a variety of perspectives and theoretical frameworks.This Handbook features thirty-three newly commissioned chapters which cover key areas such as cognitive psychology, cognitive linguistics, cognitive anthropology, linguistic anthropology, cultural anthropology, and...
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The Routledge Handbook of Language and Culture presents the first authoritative and comprehensive survey of research on the relationship between language and culture.
It provides readers with a clear and accessible introduction to both interdisciplinary and multidisciplinary studies of language and culture, and addresses key issues of language and culturally based linguistic research from a variety of perspectives and theoretical frameworks.
- Hamed Fathi
It provides readers with a clear and accessible introduction to both interdisciplinary and multidisciplinary studies of language and culture, and addresses key issues of language and culturally based linguistic research from a variety of perspectives and theoretical frameworks.
- Paperback
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It provides readers with a clear and accessible introduction to both interdisciplinary and multidisciplinary studies of language and culture, and addresses key issues of language and...
- Postmodernism within the social sciences might be traced to Lyotard’s (1979) The postmodern condition and Berger and Luckmann’s (1979) Social construction of reality, both of which make it clear that the idea of a confining and defining social system can be no more than a construction for the political purpose of instilling social cohesion. There is also an important contribution to this thinking from Max Weber’s (1964) social action theory. This maintains that the precise nature of human behaviour can never be determined. Part of his strategy against pinning things down was remembering that coherent ideas about societies should be regarded as ‘ideal types’ - imagined models or heuristic devices (i.e. for the purpose of investigation) - which might be used to imagine what society might be like but which should never be taken as descriptions of how things actually are (Weber 1968a: 23). While Weber did much to describe the social structures of Protestantism and Confucianism, it was made very clear that the social action of individuals could be expressed in dialogue with them (Weber 1968b). While political and other circumstances may severely reduce the degree to which individual social action can be acted out, this does not mean that the potential is not there. The example of critical thinking, which has become a common focus in intercultural communication studies, can be used to clarify the difference of the two sociological approaches:
- Critical cosmopolitanism is the sociological approach that develops from postmodernism and can be employed as the basis for a powerful critique of the positivist and postpositivist views of the intercultural. The critical cosmopolitan argument (Delanty, Wodak and Jones 2008b), supported by critical and postcolonial sociology (Homi Bhabha 1994; Stuart Hall 1991b; Edward Said 1978), claims that it is a Centre Western grand narrative that has falsely defined and marginalised non-Western cultural realities. It therefore recognises that in the hidden, marginal world, there is unrecognised complexity and fluidity in social processes and multiple ways through which the social world is constructed in different contexts with different modernities (Delanty 2006), and acknowledges that cultural realities are built at an individual level around personal circumstances that dissolve structural and spacial boundaries (Beck and Sznaider 2006: 383; Holliday 2011: 61). [page 42 ends here]
- On the left of Table 2.1, methodological nationalism is referred to as the basis for the neo-essentialist adherence to large cultures as the primary category. This is attributed to the politics of 19th Century European nationalism and is considered by the critical cosmopolitan position and others to be the major ideological force that presents large cultures as the default starting place in social science (Beck and Sznaider 2006; Crane 1994; Delanty 2006; Grande 2006; Rajagopalan 1999; Schudson 1994). Its support for structural-functionalism feeds the requirement within the academy for accountability, especially marked during the Reagan and Thatcher era of the 1980s (Moon 2008: 15). This requirement has developed with the increased neoliberal desire to show quantifiable success in ‘adding value’ in intercultural learning (Collins 2018; Holliday and MacDonald 2019), Shuter (2008: 38) argues that the need for quantification encourages tightly specialist concepts such as ‘uncertainty reduction’, ‘initial interaction’, ‘intercultural communication competence’, ‘communication apprehension’, ‘intercultural adaptation’ and ‘relationship development’. Kumaravadivelu (2007: 68) makes a similar point about the proliferation of technical terms such as ‘accommodation, acculturation, adaptation, adoption, assimilation, enculturation, integration’.
- My own attempt to resolve this relationship between deCentred reality and the Centre illusion is in my grammar of culture (Holliday 2018b), of which there is a simplified representation in Figure 2.1. ‘Grammar’ here is as used by C Wright Mills (1970: 235) to mean the basic work of the social scientist to make sense of society. Small culture formation on the go is positioned as the core domain of the intercultural in which we share the underlying universal cultural processes that begin in childhood and enable us to engage with the intercultural wherever we find it. There is therefore immediately a blurring of the distinction between the cultural and the intercultural. The particularities of national and other structures and cultural artefacts and products on the right and left, rather than defining us, as with the Centre perception, provide the resources and influences that populate the substance of the intercultural with which we engage and the discourses and narratives that we produce. There are also, at the core of the grammar, very personal cultural trajectories which themselves defy national structures in their connections with family, ancestry, peers and profession (Holliday 2010: 41-66; 2011: 41-66).
- What has become a classic preoccupation within English language education and the in-ternationalisation agenda in universities - of students from outside the West (whatever that may be) being quiet in Western educational settings - can be used to illustrate the contrast between the neo-essentialist and critical cosmopolitan views:
- The section in the IEREST materials on racism and anti-discrimination (Beaven and Borghetti 2015: 25) addresses directly the dark side of the cultural resources that we all have from the national structures within which are brought up on the left of Figure 2.1 - the grand narratives of nation and history that create blocks that position us against each other. The cultural studies approach, driven by the work of Stuart Hall and Raymond Wil-liams, seeks to ‘rescue’ education from Centre forces that oppress or alienate cultural creativity (Blackman 2000: 62-3). The focus of the ‘radical project’ on class, ethnicity and gender and the importance of diverse membership as a crucial point of focus in the classroom ‘to alter forms of consciousness’ (ibid. 64) implies a two-way process. In the case of intercultural education, this approach would encourage all parties to become con-scious of the hitherto unrecognised cultural contribution of the newcomer, and an under-standing of how Centre structures have acted to conceal this. This would not be to enable the non-West to behave well in the West. It would instead be to follow a deCentring agenda of opening the West to understand the non-West - by removing the ‘non’ of the West’s imagined ‘collectivist’ Other, and understanding the politics of how the collectivist label has been imagined in the first place.
The structural-functionalist view: If a society is structured in such a way that students are not allowed to express critical views in the classroom, they will lack critical thinking everywhere. The social action view: Not being allowed to express critical views in classrooms in one particular social system does not mean that students do not think ...
Methodological nationalism and neoliberal accounting
An individualist versus collectivist imagery A particularly influential example of such postpositivist concepts that falsely attempts to categorise and define large cultures is the so-called collectivism-individualism distinction. This is most commonly associated with Triandis, who maintains that ‘people from individualist cultures’ - ‘North Americ...
However, as this personal engagement with the intercultural in small culture formation on the go struggles to make sense of the politics of Self and Other, it can result in both essentialist and non-essentialist outcomes which I refer to as blocks which separate us through essentialist references and threads (marked in italics in the figure) which ...
The dominant neo-essentialist view: Silence derives from collectivist national cultures in which loyalty to the group inhibits individual expression, which in turn reflects a lack of self-determination. This therefore reflects different values which have to be appreciated and understood. Western teachers (from individualist cultures) need to be sen...
6. FUTURE DIRECTIONS A predominant theme running through the discussion in this chapter has been that of a global inequality which underpins the manner in which a Centre image of culture and cultural difference has been projected both in the academy and in everyday life. The result has been a sustained and profound cultural disbelief with regard to...
This Handbook shows readers how language and culture research can be of practical benefit to applied areas of research and practice, including intercultural communication and second language teaching and learning.
It provides readers with a clear and accessible introduction to both interdisciplinary and multidisciplinary studies of language and culture, and addresses key issues of language and culturally based linguistic research from a variety of perspectives and theoretical frameworks.
