Posted at 04.10.2018
Culture, identification and language dissimilarities and the relationships are both interesting matters. Matching to Stuart Hall (1997), he discusses the explanations of culture, id and language and explores the links between them in the launch of his article 'Representation: Cultural Representations and Signifying Techniques'. In the mean time, three factors, culture, identification and language will be discussed further by me as well as the relationships between them.
According to Hall's circuit of culture (p1), it shows the close human relationships and the contacts between culture, identification and language variations. Hall (2003) remarks that, 'culture is approximately distributed meanings' (p1). Culture is undoubtedly a process or a couple of practices apart from embodying the "best that is though and said" in a modern culture (p2). It really is concerned with the 'giving and taking of the so this means' between your members of an organization or contemporary society (p2). Quite simply, users of the same culture must reveal a set of ideas, concepts, worth and images of the group which manifests their ethnic characteristics and makes them idiosyncratic from users who belong to other groupings, this refers to their identification. In the mean time, they are also eating their culture when they reveal their recognition. The ways where members of the same group show the same cultural code (p4) encompass their behaviours or life-style in the contexts of both human being and society.
Based on Hall (2003)'s perspective, 'dialect operates as a representational system' (p1) where people may stand for their 'ideas, concepts, images and thoughts' to others through words. This implies, 'the representation through words is the procedure by which so this means is produced (p1). Quite simply, the 'production and blood circulation of interpretation' cannot take place without language. In a nutshell, through dialect, people able to give meaning to things including feelings, ideas and prices as the meaning gives us a sense to know who we live (p3). In order to connect such meanings to other folks, in addition they need to use the linguistic codes (p4) of language. Furthermore, Hall argues that vocabulary has a much wider sense (p4) that involves anything that can represent meaning such as life, music, food, pictures, any non-verbal activities and etc. Rather than only spoken and written words.
As very good as language is concerned, it is a key tool to mention cultural values and who our company is as well as the characteristics of the group we participate in. In other words, 'Terms is one of the media through which thoughts, ideas and feelings are represented in a culture' (p1) this means culture could not exist without terms. Hence, used culture, produced meaning and terminology representation decide how it is organised and governed as well as regulate tactics.
There are some interesting good examples which clearly express the connections between culture, id and language differences. From my experience, i kept in mind that my first Professional Accounting Skills for Business Decisions (PASBD) seminar which was about to do a presentation of Country wide Trust to my two tutors. When my group mates and i dealt with them as 'Mr. Trevor' and 'Mr. John', these were unhappy with the term 'Mister' and asked us to call them by their first names instead of adding a phrase 'Mister' or calling them 'Sir'. This gave me a big 'cultural shock'. In Malaysia, this situation is not common. We treat elder people such as tutors, lecturers and employers with a title in order expressing our respect for these people. It might be regarded as a taboo or dishonour if we call the first name without title.
At that time, i possibly could not understand why students dared to address lecturers or tutors by using their first brands without title. As yet i read Hall's article and realised the reasons why they favor us to make use of their first brands. This is worried about 'how does indeed the tutor represent herself or himself?' My tutors, Trevor and Joyce symbolized themselves through their first names in their ethnic community. Conversely, in my own Chinese cultural context, i represent the tutors through the subject in order expressing my respect on their behalf. Quite simply, my tutors and i produce our different identities through our representation and dialects. As Hall reveals that 'Terms isn't only the privileged medium where we "seem sensible" of things but also so this means is produced and exchanged' (p1) and provides us a sense of our own personal information (p3). Besides, words can be dished up as a symbolic practice (p5) which expresses this is of the cultural identity we belong to.
After i arrived here as an abroad student, i used to be worried which i got lost my personal information and my way which i belong to due to the culture difference. Until i read Hall's article, i am aware and recognise that it is a necessary experience which one must be adaptable to a fresh society. This implies, one runs on the new language to create a new account in a new cultural context and also any change in terminology will lead to an alteration in individuality and social romantic relationship. Finally, i am realised and realized by reading Hall's article which he argues that this is an activity of adaption to a fresh culture and modern culture which really is a need for one to experience the change and become adaptable to a new environment. Now, i accept this new culture and also get accustomed to using the lecturers' first name. Nevertheless, i must remember and remind myself to address the elder people who have their title when i go back to Malaysia. The rationale is i have to change my vocabulary since i change the social context where i live and the group that i participate in. Overall, the understanding of the connections between cultural, individuality and language distinctions helps me to execute a good job and talk effectively with my lecturers during workshops and lectures.