Sociolinguistics

Language is transmitted culturally; that is, it is learned. To a lesser extent it is taught, when parents, for example, deliberately encourage their children to talk and to respond to talk, correct their mistakes, and enlarge their vocabulary. But it must be emphasized that children very largely acquire their first language by "grammar construction" from exposure to a random collection of utterances that they encounter. What is classed as language teaching in school either relates to second-language acquisition or, insofar as it concerns the pupils' first language, is in the main directed at reading and writing, the study of literature, formal grammar, and alleged standards of correctness, which may not be those of all the pupils' regional or social dialects. All of what goes under the title of language teaching at school presupposes and relies on the prior knowledge of a first language in its basic vocabulary and essential structure, acquired before school age. If language is transmitted as part of culture, it is no less true that culture as a whole is transmitted very largely through language, insofar as it is explicitly taught. The fact that humankind has a history in the sense that animals do not is entirely the result of language. So far as researchers can tell, animals learn through spontaneous imitation or through imitation taught by other animals. This does not exclude the performance of quite complex and substantial pieces of acculturation, but the importance of the linguistic manifestations of social status and of social hierarchies is not lost on aspirants for personal advancement in stratified societies. The deliberate cultivation of an appropriate dialect, in its lexical, grammatical, and phonological features, has been the self-imposed task of many persons wishing "to better themselves" and the butt of unkind ridicule on the part of persons already feeling themselves secure in their social status or unwilling to attempt any change in it. Much of the comedy in George Bernard Shaw's Pygmalion (first performed in 1913, with subsequent film adaptations) turns on Eliza Doolittle's need to unlearn her native Cockney if she is to rise in the social scale. Culturally and subculturally determined taboos play a part in all this, and persons desirous of moving up or down in the social scale have to learn what words to use and what words to avoid if they are to be accepted and to "belong" in their new position. The same considerations apply to changing one's language as to changing one's dialect. Language changing is harder for the individual and is generally a rarer occurrence, but it is likely to be widespread in any mass immigration movement. In the 19th and early 20th centuries, the eagerness with which immigrants and the children of immigrants from continental Europe living in the United States learned and insisted on speaking English is an illustration of their realization that English was the linguistic badge of full membership in their new homeland at the time when the country was proud to consider itself the melting pot in which people of diverse linguistic and cultural origins would become citizens of a unified community. A reverse movement, typically by third-generation immigrants, manifests a concern to be in contact again with the ancestral language.

Language is transmitted culturally; that is, it is learned. To a lesser extent it is taught, when parents, for example, deliberately encourage their children to talk and to respond to talk, correct their mistakes, and enlarge their vocabulary. But it must be emphasized that children very largely acquire their first language by "grammar construction" from exposure to a random collection of utterances that they encounter. What is classed as language teaching in school either relates to second-language acquisition or, insofar as it concerns the pupils' first language, is in the main directed at reading and writing, the study of literature, formal grammar, and alleged standards of correctness, which may not be those of all the pupils' regional or social dialects. All of what goes under the title of language teaching at school presupposes and relies on the prior knowledge of a first language in its basic vocabulary and essential structure, acquired before school age. If language is transmitted as part of culture, it is no less true that culture as a whole is transmitted very largely through language, insofar as it is explicitly taught. The fact that humankind has a history in the sense that animals do not is entirely the result of language. So far as researchers can tell, animals learn through spontaneous imitation or through imitation taught by other animals. This does not exclude the performance of quite complex and substantial pieces of acculturation, but the importance of the linguistic manifestations of social status and of social hierarchies is not lost on aspirants for personal advancement in stratified societies. The deliberate cultivation of an appropriate dialect, in its lexical, grammatical, and phonological features, has been the self-imposed task of many persons wishing "to better themselves" and the butt of unkind ridicule on the part of persons already feeling themselves secure in their social status or unwilling to attempt any change in it. Much of the comedy in George Bernard Shaw's Pygmalion (first performed in 1913, with subsequent film adaptations) turns on Eliza Doolittle's need to unlearn her native Cockney if she is to rise in the social scale. Culturally and subculturally determined taboos play a part in all this, and persons desirous of moving up or down in the social scale have to learn what words to use and what words to avoid if they are to be accepted and to "belong" in their new position. The same considerations apply to changing one's language as to changing one's dialect. Language changing is harder for the individual and is generally a rarer occurrence, but it is likely to be widespread in any mass immigration movement. In the 19th and early 20th centuries, the eagerness with which immigrants and the children of immigrants from continental Europe living in the United States learned and insisted on speaking English is an illustration of their realization that English was the linguistic badge of full membership in their new homeland at the time when the country was proud to consider itself the melting pot in which people of diverse linguistic and cultural origins would become citizens of a unified community. A reverse movement, typically by third-generation immigrants, manifests a concern to be in contact again with the ancestral language.

Language is transmitted culturally; that is, it is learned. To a lesser extent it is taught, when parents, for example, deliberately encourage their children to talk and to respond to talk, correct their mistakes, and enlarge their vocabulary. But it must be emphasized that children very largely acquire their first language by "grammar construction" from exposure to a random collection of utterances that they encounter. What is classed as language teaching in school either relates to second-language acquisition or, insofar as it concerns the pupils' first language, is in the main directed at reading and writing, the study of literature, formal grammar, and alleged standards of correctness, which may not be those of all the pupils' regional or social dialects. All of what goes under the title of language teaching at school presupposes and relies on the prior knowledge of a first language in its basic vocabulary and essential structure, acquired before school age. If language is transmitted as part of culture, it is no less true that culture as a whole is transmitted very largely through language, insofar as it is explicitly taught. The fact that humankind has a history in the sense that animals do not is entirely the result of language. So far as researchers can tell, animals learn through spontaneous imitation or through imitation taught by other animals. This does not exclude the performance of quite complex and substantial pieces of acculturation, but the importance of the linguistic manifestations of social status and of social hierarchies is not lost on aspirants for personal advancement in stratified societies. The deliberate cultivation of an appropriate dialect, in its lexical, grammatical, and phonological features, has been the self-imposed task of many persons wishing "to better themselves" and the butt of unkind ridicule on the part of persons already feeling themselves secure in their social status or unwilling to attempt any change in it. Much of the comedy in George Bernard Shaw's Pygmalion (first performed in 1913, with subsequent film adaptations) turns on Eliza Doolittle's need to unlearn her native Cockney if she is to rise in the social scale. Culturally and subculturally determined taboos play a part in all this, and persons desirous of moving up or down in the social scale have to learn what words to use and what words to avoid if they are to be accepted and to "belong" in their new position. The same considerations apply to changing one's language as to changing one's dialect. Language changing is harder for the individual and is generally a rarer occurrence, but it is likely to be widespread in any mass immigration movement. In the 19th and early 20th centuries, the eagerness with which immigrants and the children of immigrants from continental Europe living in the United States learned and insisted on speaking English is an illustration of their realization that English was the linguistic badge of full membership in their new homeland at the time when the country was proud to consider itself the melting pot in which people of diverse linguistic and cultural origins would become citizens of a unified community. A reverse movement, typically by third-generation immigrants, manifests a concern to be in contact again with the ancestral language.

Language is transmitted culturally; that is, it is learned. To a lesser extent it is taught, when parents, for example, deliberately encourage their children to talk and to respond to talk, correct their mistakes, and enlarge their vocabulary. But it must be emphasized that children very largely acquire their first language by "grammar construction" from exposure to a random collection of utterances that they encounter. What is classed as language teaching in school either relates to second-language acquisition or, insofar as it concerns the pupils' first language, is in the main directed at reading and writing, the study of literature, formal grammar, and alleged standards of correctness, which may not be those of all the pupils' regional or social dialects. All of what goes under the title of language teaching at school presupposes and relies on the prior knowledge of a first language in its basic vocabulary and essential structure, acquired before school age. If language is transmitted as part of culture, it is no less true that culture as a whole is transmitted very largely through language, insofar as it is explicitly taught. The fact that humankind has a history in the sense that animals do not is entirely the result of language. So far as researchers can tell, animals learn through spontaneous imitation or through imitation taught by other animals. This does not exclude the performance of quite complex and substantial pieces of acculturation, but the importance of the linguistic manifestations of social status and of social hierarchies is not lost on aspirants for personal advancement in stratified societies. The deliberate cultivation of an appropriate dialect, in its lexical, grammatical, and phonological features, has been the self-imposed task of many persons wishing "to better themselves" and the butt of unkind ridicule on the part of persons already feeling themselves secure in their social status or unwilling to attempt any change in it. Much of the comedy in George Bernard Shaw's Pygmalion (first performed in 1913, with subsequent film adaptations) turns on Eliza Doolittle's need to unlearn her native Cockney if she is to rise in the social scale. Culturally and subculturally determined taboos play a part in all this, and persons desirous of moving up or down in the social scale have to learn what words to use and what words to avoid if they are to be accepted and to "belong" in their new position. The same considerations apply to changing one's language as to changing one's dialect. Language changing is harder for the individual and is generally a rarer occurrence, but it is likely to be widespread in any mass immigration movement. In the 19th and early 20th centuries, the eagerness with which immigrants and the children of immigrants from continental Europe living in the United States learned and insisted on speaking English is an illustration of their realization that English was the linguistic badge of full membership in their new homeland at the time when the country was proud to consider itself the melting pot in which people of diverse linguistic and cultural origins would become citizens of a unified community. A reverse movement, typically by third-generation immigrants, manifests a concern to be in contact again with the ancestral language.