Do Negative
stereotypes Translate Across
THe seas?
By: Jalyn Radziminski
Introduction
In America, the enforcement of the
standard over dialects in the institution is a reflection of racial inequality
and language prejudice against minority groups such as African Americans
(Baugh, 1). Many linguist scholars that study African American Language (or
Ebonics) believe that in America the standard dialect is promoted as hegemony
of the white-middle class. On the other hand, Japan’s promotion of dialect is done
for the sake of using it as a lingua franca and wide communication, because
different dialects of Japan are not always mutually intelligible (Miyake). John
Baugh, a professor of linguistics at Washington University in St. Louis,
suggests programs that promote dialectal legitimacy in our personal circles and
the use of Standard English as a language of wider communication in formal
settings (11) is identical to what has already been implemented in Japan since
World War II. Do dialectal attitudes of American translate to Japan, despite
the fact that the standard view in Japan is already supposed to be a wide
communication, unifying force? Would Japanese methods be effective in America?
What's the big deal?
dialects=identity
Although Baugh’s promotion of continuing
to use dialects within personal communities and using Standard English as a
formal, wide communication (16) is a valiant attempt to combat stereotypes and
racial injustice today, Vershawn Young, A professor African American Studies
and English at the University of Kentucky, would counter that translating ‘the way momma
say it’ into the standard English, does not solve issues of prejudice (67), and
that this is only partial acceptance of dialects (Baugh, 38). I would also
argue that this will only fuel the promotion of racial inequality and double
consciousness within minority individuals (Chmara 2014),. Although Japan is a country that has already
forwarded Baugh’s strategy of promoting wide communication as a form of
unification (Miyake), I would argue that full dialectal acknowledgement is still
overlooked. In addition, I
wholeheartedly endorse Young’s suggestion that we should ‘be mo flexible, mo
acceptin of language diversity’ (65) by using dialects in informal and formal
settings. Also, I seek find effective solutions to combat negative dialectal
attitudes for a solution that can reach a more international level. Both Baugh
and Young’s suggest that teachers need to gain historical, cultural, and
linguistic knowledge to implement in their teaching methods. I would argue that
we should take things a step further by having students learn a dialect as a
language requirement in the American school system and to have Japan incorporate
dialectal and linguistic knowledge into their everyday instructional methods.
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恒
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Baugh’s proposal to use foreign language
teaching methods to teach dialectal speakers Standard English (38) is similar
to what is already done in Japan and only partially recognizes dialects.
Japan’s standard, or hyoujyungo, is taught in education, and students from
different prefectures can request enlisting in 2nd language
acquisition programs in private institutions (Miyake). Although recognizing the
first language variety is one of the most effective ways to teach a second
language variety (Baugh, xiii), I would argue that new language teaching
pedagogies should not stop at using teaching methods that promote translating
their first dialect into the standard, because this would neglect promoting
positive dialect attitudes and acceptance. Promoting dialectal acceptance is
essential to both Japan and America, because dialect is connected to identities
of individuals.
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mama's way is okay
Baugh was arguin’ that by promotin’an translatin’
the way ya momma say it into the standard can help close that gap between
blacks and whites in schoolin’. The workin’ whites have a way with words that’s
closer to school talk than Ebonics (Baugh 16), and that gap between blacks and
school language be openin’ (Baugh 6). But it ain’t like my readers in America
can’t understand me if I write my argument in Ebonics. To be honest, Labov’s
study in 1970 proved that black talk is no doubt the best way to argue,
narrate, and debate, even though the whites didn’t wanna associate. It was
provin’ to be mo’ effective then the way the way the white middle class was
talkin. Why? Cause they arguements got lost in irrelevant detail (Young, 71).
Promotin students to switch they dialect be hypocritical anyway, cause we don’t
even have a set standard like Japan do. So why should we speak all standard in
America when we ain’t even got a standard.
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double consciousness
The promotion dialectal switching to African Americans and other minority students would be like promoting the “double-consciousness” that Dubois describes in his famous piece, “Souls of Black Folk”. Baugh is obviously forwarding Dubois’s mission to help promote a ‘better class of blacks’ (Chmara 2014), but by promoting individuals to change the way they speak between communities is promoting bifurcation, a splitting of identities. Dubois defines double consciousness as having to view yourself and how you act as a minority through the lens of those from the other world (those who are white and in power). Language is related to identity; I would argue that by encouraging Black students to take on a standard that is closer to the identity of white Americans in professional settings would be supporting white dominance in the professional world.
Even in Japan, where the population is 98% homogenous Japanese, this phenomenon of bifurcation also occurs when people move to different prefectures. People try to change their personality and language to assimilate to the area (Miyake). However, despite the fact that Young’s argument of codemeshing and use of “non-standard” dialects in formal and informal settings (Young, 67) could be an effective way to combat prejudice in the classroom and in America, this would not be ideal for Japan because of the fact that the 47 different dialects are so diverse that they are not always mutually intelligible.
Tamasi has proven that Americans think that there is dialects that are directly connected to region, and each individual perception differs. In her experiement, she had participants draw out a map of where they thought dialects exist. Not only did each individual draw something different, but displayed stereotypes as well.
I would argue that regional dialects are also falsely drawn in Japan. To illustrate, Miyake mentions that people who live in Tokyo get upset when the way that they speak is called Tokyo-ben, because over half of Tokyo is made up of people from different prefectures that speak different dialects.
Even in Japan, where the population is 98% homogenous Japanese, this phenomenon of bifurcation also occurs when people move to different prefectures. People try to change their personality and language to assimilate to the area (Miyake). However, despite the fact that Young’s argument of codemeshing and use of “non-standard” dialects in formal and informal settings (Young, 67) could be an effective way to combat prejudice in the classroom and in America, this would not be ideal for Japan because of the fact that the 47 different dialects are so diverse that they are not always mutually intelligible.
Tamasi has proven that Americans think that there is dialects that are directly connected to region, and each individual perception differs. In her experiement, she had participants draw out a map of where they thought dialects exist. Not only did each individual draw something different, but displayed stereotypes as well.
I would argue that regional dialects are also falsely drawn in Japan. To illustrate, Miyake mentions that people who live in Tokyo get upset when the way that they speak is called Tokyo-ben, because over half of Tokyo is made up of people from different prefectures that speak different dialects.
去勢的同化 Forced assimilation
Despite the fact that Japan’s Hyoujyungo
is used as a means to unify the Japan, it still has some imperialistic
qualities like Standard English, and Japanese dialects have also faced
restrictions. When I interviewed Harumi Miyake, a sensei that teaches Japanese
at Emory University, mentions that she remembers hearing that the Okinawa
prefecture had a restriction on their dialect after they were related to the
main island of Japan. After a bit of research I found that indeed that there
were policies of kyoseiteki doka, or forced assimilation. You can read more
about the policy here.
One hand some could argue that the dialect needed to be restricted, because no one could understand the dialect due to its Chinese influence. On the other hand, some would argue that this dialectal restriction needs to be a concern because of the fact that younger generations do not speak Okinawa dialect, and it is dying out with the older generation (Miyake). あかん!Akan! This is no good...
One hand some could argue that the dialect needed to be restricted, because no one could understand the dialect due to its Chinese influence. On the other hand, some would argue that this dialectal restriction needs to be a concern because of the fact that younger generations do not speak Okinawa dialect, and it is dying out with the older generation (Miyake). あかん!Akan! This is no good...
translatin' stereotypes?
ain't that dumber than a box of rocks...
Young would argue that forcing people to speak
and write in a standard dialect is hypocritical because it dangerously fuels stereotypes
(65). I second Young’s concern, because there are many examples that show
language discrimination is an international problem and negative stereotypes
are translatable. In anime, characters that talk in Osaka-ben are often
portrayed as comically as drunk, fighters, or cheap people. When translated
into English, which dialect do they choose these characters to have? Well,
color me stupid, it be Southern English! Why? Translators tried to pick the
dialect they found the most suitable (Miyake). Cause them Southern accented
folks be shown in the media as bein dumber than a box of rocks. But I’m fixin
to show ya’ll that this aint the case! Susan Tamasi, a professor at Emory
University, would explain this here to be some language discrimination and that
linguistically all languages and dialects are equalivelant (8). Ain’t she
dollin’?
Teaching solutions:
Lets make a wave
So what can we do to ease tensions between different dialectal speakers? I whole-heartedly endorse Baugh’s different not deficient attitude (16). Linguists in Japan are beginning to research dialectal attitudes towards lower class suppressed dialect speakers, but there aren’t many (Miyake). As Baugh insists, I think Japanese teachers should be trained to learn about the history of dialects, cultures, and learning styles and infuse them into their curriculum (45). It also would help for there to be more linguists in Japan to explore this topic, and cause more individuals to be proud to speak in their dialect like Miyake, who is proud to speak with an Osaka accent.
As for America, I propose that we should make students learn a dialect just like we require students to learn a second language. I forward this idea from an interview with Susan Tamasi when she suggests the start of change would to make America more aware of dialects. National Council of the Variety of Dialects resolved that students had the right to their own language, and Young forwards that this should be the case for dialects as well. I highly endorse this, and I would stretch this further by saying that we should make classes dedicated to dialects and the cultures behind them. I find this to be more effective way to help change negative attitudes of dialects. Not only would we be able to target our current teachers, but we can influence the rising generation of professionals to learn the culture and history of dialectal speakers within their own countries. I would also suggest that dialect classes may even become interesting extra-curricular club in Japanese culture for those who want to better expand their professional career relations and speak to one another not in hyoujyungo but in kyoutsuugo, common language.
To summarize, the imperialistic qualities in Standard English and Hyoujyungo area dangerous threat to individual identities for those that are linguistic, racial, or cultural minorities; it has been a rising concern that language of minorities to grow further and further from the language of schooling. This is why I conclude that dialects themselves should be implemented within teaching methods and become the language of schooling rather than push the standard ideal. Although hyoujyungo is promoted as a unifying tool, I think the ultimate unifying tool would for Japan to promote kyoutsuugo like some Japanese linguists would suggest (Miyake), and that stratified communities in America can also be brought together by educating them about the culture and dialects of minorities’ communities to promote awareness and understanding.
As for America, I propose that we should make students learn a dialect just like we require students to learn a second language. I forward this idea from an interview with Susan Tamasi when she suggests the start of change would to make America more aware of dialects. National Council of the Variety of Dialects resolved that students had the right to their own language, and Young forwards that this should be the case for dialects as well. I highly endorse this, and I would stretch this further by saying that we should make classes dedicated to dialects and the cultures behind them. I find this to be more effective way to help change negative attitudes of dialects. Not only would we be able to target our current teachers, but we can influence the rising generation of professionals to learn the culture and history of dialectal speakers within their own countries. I would also suggest that dialect classes may even become interesting extra-curricular club in Japanese culture for those who want to better expand their professional career relations and speak to one another not in hyoujyungo but in kyoutsuugo, common language.
To summarize, the imperialistic qualities in Standard English and Hyoujyungo area dangerous threat to individual identities for those that are linguistic, racial, or cultural minorities; it has been a rising concern that language of minorities to grow further and further from the language of schooling. This is why I conclude that dialects themselves should be implemented within teaching methods and become the language of schooling rather than push the standard ideal. Although hyoujyungo is promoted as a unifying tool, I think the ultimate unifying tool would for Japan to promote kyoutsuugo like some Japanese linguists would suggest (Miyake), and that stratified communities in America can also be brought together by educating them about the culture and dialects of minorities’ communities to promote awareness and understanding.
Harumi Miyake's Interview on Japanese Dialectal Attitudes
works cited
Alim, H. Samy., and John Baugh. Talkin Black Talk: Language, Education, and Social Change. New York: Teachers College, 2007. Print.
Chmara, Julien. "I Remember: On Recalling Childhood." Web log post. Education & Indentity Formation of Japanese American Children in the World War Era. N.p., 24 Nov. 2014. Web. 22 Mar. 2015.
Miyake, Harumi. In person interview. 19 March. 2015.
Tamasi, Susan. Antieau, Lamont. Language and Linguistic Diversity in the U.S.: An Introduction. New York: Routledge, 2015. Print.
Vershawn A. Young. "Should Writers Use They Own English?" Writing Centers and the New Racism. Ed. Karen Rowan and Laura Greenfield. Utah State University Press, 2012. 61-72
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