Do you agree with the ‘ one language one community ’ proposition. What other factors, piecemeal from language, may determine one’s identification with a speech community.

A speech community is a group of people who partake rules for conducting and interpreting at least one variety of a language or shoptalk. The term can be applied to a neighborhood, a mega city, a region or a nation. We all belong to at least one speech community. The foremost speech community we belong to is the one we partake with our primary caregivers( generally our parents) and is the base for some of the most intimate and long term connections we form across our life. The rules and morals of this speech community show up in a shoptalk appertained to as the conversational, the most introductory variety or shoptalk of language we command. Our conversational speech is least susceptible to monitoring and least likely to change across our continuance. one language one community.

utmost of us were immersed in language from our first mindfulness of the world around us. Since babies can hear the sound of their mama ’s voice and the noises and relations in her terrain in the womb, we presumably hear our first sounds before we take our first breath. one language one community. Fairly beforehand in our development, we target in our prattling those sounds that form the phonology of our language or shoptalk. In commerce with us, our mama adjusts her speech to reflect the phonology, morphology, semantic and syntactic connections that we’re learning. Indeed, our conversational speech forms the veritably base of all unborn verbal commerce and development. Across our continuance we will share in, construct, engage in, and conceivably abandon numerous speech communities. No other will be as primary. one language one community.

Our conversational speech is the language of this foremost communication. Through this community, we’re introduced to our culture, our heritage, and the ways of being that are important in our development as a member of the mortal community. It forms the base of our adult identity. That’s why conversational speech is frequently called our mama lingo. It’s the form of speech spoken to us by our maters one language one community. and it’s the mama of( the base of) the development of other forms of speech.

Our coming speech community

Involves our neighborhood and the larger extended family. one language one community. Unless we were reared in multi or bilingual communities and neighborhoods, the morals of our conversational speech community and other early speech communities aren’t that different from each other. In fact, the first discrepancy presumably occurs when we begin to share in religion or academy. Both of these communities involve regular, face- to- face commerce between us and a larger group of people who may or may not partake conversational speech analogous to our own. one language one community.

When we enter academy we bring further than the pronunciation patterns, wordbook, syntactic structures, semantic and illuminative fabrics of the language variation or shoptalk we speak. We’ve begun to learn to whom we should say what and when. likewise, we’ve learned rules of discussion and verbal commerce. We’ve learned to identify whose turn it’s to speak, how to get the bottom ourselves, and when a person’s turn is over. All of these verbal chops support us in our first way toward the development of knowledge. When the patterns of the speech communities we join at academy aren’t that much different from the converse patterns of the speech community( or communities) we share in with our parents, erudite development is more natural and easier. one language one community.

When the verbal heritage we bring to academy contrasts sprucely with the morals of the speech community of the academy, it creates difficulties not just for speaking but for participating.However, divergent, or unacceptable, If our verbal heritage is viewed as problematic. We may feel shame for who we’re and the community we come from. However, gain access to participation, interpret geste

verbal heritage that’s questionable generally comes from those who either speak a different language or use cants judged to benon-standard.

John Ogbu points out that just because people speak a different language or shoptalk doesn’t mean they won’t do well in learning a new language and in achieving success in a new culture. But in the United States as well as other countries in the world, some groups do better in this process than others. Some point to artistic patterns to regard for differences in successful participation. Yet, as we look at different indigenous groups we find this may or may not be true. For illustration, people frequently suggest that the reason Puerto Ricans haven’t done well in American seminaries is because of differences in eye contact in their culture compared to the dominant or maturity culture of the United States. still, the Punjabi generally do veritably well in the United States indeed though they partake analogous artistic differences involving eye contact. likewise, indigenous Korean and Japanese scholars do inversely well in the maturity culture of the U.S., indeed though their artistic practices are relatively different from ours. Ironically, Korean scholars in Japan whose families were brought there as forced labor do significantly worse than Japanese scholars, indeed though the societies of Korea and Japan are much further likewise than the societies of the U.S. and Korea. one language one community.

 Involuntary Emigrants

Involuntary Emigrants( estate nonages) come into a country against their will, or they represent estate nonages like the forced labor Koreans in Japan and the African Americans in this country. They’re also represented by groups of conquered and oppressed people within a country, like Native American groups. In the foundations course we bandied resistance proposition. After constantly passing rejection by the maturity community, scholars occasionally come aggressive or truculent toward or laboriously repel the maturity culture. Involuntary emigrants respond in analogous ways. Because of the response to their culture and language, these emigrants have developed artistic practices which have surfaced either in response to their rejection by the maturity culture or have been interpreted by the nonage group as resistance toward the maturity culture. In order to come part of the maturity converse community, involuntary emigrants feel they will have to give up their own culture and practice subtractive bilingualism. still, when individual members of the community have rejected the language of their speech community, this has not guaranteed their success in the dominant culture. one language one community.

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