Thus, by saying a word which represents an emotion in a foreign language, we do not feel that the meaning and significance of that word are the same as in our mother tongue. It could be due to the fact that the vocabulary of emotions is dissimilar from language to language. When speaking in a foreign language we are often tempted to describe something using our native language. I found that by using words from my native language, for exemple : “Eu urăsc mincinoșii” translated as “I hate liars” has not the same meaning for me because in my perspective, the word “urăsc” is more powerful and has more meaning than”hate”. That may be because I am more familiar with it and I am used to say it only in my mother tongue.
Ever since the creation of written language, humanity has been connected on profound levels with each other. However, the gap in between separate languages has also hampered this connection in the lost experiences of translations. Although the nature of language itself is universal, the differences between two languages often obstructs the reader 's ability to fully comprehend a literature piece. The translator 's struggle to balance between poetic purposes and the intended meaning of the author often mars the reader 's ability to fully comprehend translated texts. Similairly, in Victor Hugo 's historical novel Les Misérables, much of Hugo 's brilliant contemplations of the French language is often lost in English translations.
One point Swales brought up was that communication is necessary to fall under the category of a discourse community and that each discourse community must have a unique way of communicating (221). That is a way of saying that each discourse community must have their own language. If a group of people are really part of the discourse community, then they will be able to communicate fluently (Swales 221). Communication and language is a very hot topic in Gee’s article and we see that when he says, “Someone can speak English, but not fluently. However, someone cannot engage in a discourse in a less than fluent matter.
Plus, codes and conventions are determined by people’s cultures. Cultural differences threaten communication between the sender and receiver because they reduce the available codes and convention that are shared between both. Language in this case is the most obvious code for communication. Most cultures have different accents, slang, vocabulary, and so much more. These differences are so strong that what we say has different dialects.
Introduction What are idioms? Vietnamese idioms. Vietnamese idioms are a group of special words or phrases whose meaning isn’t clear and meaningful from looking at the individual words or just a glance. While idioms are used day by day, it is complex and hard to understand if a person is new to the language.
The results showed that indeed the words at the semantic level of processing were remembered the best and the words of the structural level were memorized poorly. Nonetheless, it could be argued that the semantic level of processing would be different for all individuals depending on their background and life experiences, as perhaps some words are understood more widely than others. It also depends on the language used to present the words and if the language was the first, second or possibly even the third language of the
We are generally not consciously aware of the rules of the languages we have acquired. Instead, we have a “feel” for correctness. Grammatical sentences “sound” right, or “feel” right, and errors feel wrong, even if we do not consciously know what rule was violated. Other ways of describing acquisition include implicit learning, informal learning, and natural learning. In non-technical language, acquisition is “picking-up” a
474) and this basic definition is the one that the average person is likely to know. This, though, does not sound very different from what we would understand to be cultural exchange. Therefore, we must further operationalize cultural appropriation as a separate concept. Cultural appropriation is entangled with the assimilation and exploitation of other cultures into the majority and concerns what the subordinate culture must do in order to survive or what it does to resist the dominant culture (Rogers, 2006).
Even though most text differ greatly from one another, even more share similarities. At first glance, Cassius’ speech seems incomparable to the short story ‘La Belle Zoraïde’. This is mainly due to the vast gap in language that the two texts present. Perhaps, however, it is exactly in this difference of language that the greatest comparisons can be drawn only to reveal broader resemblances as well. Which begs the question: How do the dissimilarities in language affect the texts and their points?
Language, though primarily used as a means of communication, can be used to form community-like bonds with additions to and evolutions of different regional, cultural, racial, etc., vernaculars. What is one community’s “how are you?” is another’s “what’s good?” or “‘sup?” Those terms are understood and accepted almost unilaterally in their respective communities, but beyond those borders, they may or may not be. The push to broaden mandating “proper English pronunciation” is a direct attack on those communities that do not fall in the narrow definition of those whose community is deemed “correct” by mainstream society. When this is enforced, its roots are usually found in racism/white supremacy.