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Language Diversity in the Classroom - ymerleksi - home

Language Diversity in the Classroom - ymerleksi - home

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The Persistence of L<strong>in</strong>guistic Deficit 131speakers of nonstandard English thus fall <strong>in</strong>to a ‘language trap’; <strong>the</strong>y needhelp <strong>in</strong> standard language <strong>in</strong> order to advance socially and economically,but <strong>the</strong> modern l<strong>in</strong>guistic paradigm <strong>in</strong>sists that schools should encourage<strong>the</strong> use of varieties of nonstandard English. The pivotal po<strong>in</strong>t, however(accord<strong>in</strong>g to Honey) is that all dialects are not equally valid: <strong>the</strong>re issometh<strong>in</strong>g to <strong>the</strong> ‘deficit’ idea after all.He argues, for example, that some varieties are superior to o<strong>the</strong>rs <strong>in</strong>that <strong>the</strong>y can express more rarefied concepts (he mentions higherma<strong>the</strong>matics, biochemistry and <strong>the</strong> philosophy of Wittgenste<strong>in</strong>). He is,of course, confus<strong>in</strong>g words with concepts. Vocabulary is, <strong>in</strong> itself, only an<strong>in</strong>dicator of relevant social ideas, beliefs, <strong>the</strong>ories and so on: societiesignorant of higher ma<strong>the</strong>matics will obviously not need terms to describeit. It is important to realize here that, as societies develop and change, so<strong>the</strong>ir languages alter. All dialects and languages are capable of express<strong>in</strong>gwhatever <strong>the</strong> social environment demands; see also Crowley (1989),who enlarges his discussion of Honey by referr<strong>in</strong>g to o<strong>the</strong>r ‘ideologists of<strong>the</strong> new right’.Honey sees <strong>the</strong> scholarly acceptance of <strong>the</strong> different-but-not-deficientviewpo<strong>in</strong>t as a reflection of Chomskyan <strong>in</strong>fluence, and of <strong>the</strong> contemporaryfashion to avoid mak<strong>in</strong>g moral judgments of societies and <strong>the</strong>irlanguages. Chomsky is seen to bolster <strong>the</strong> difference argument byhold<strong>in</strong>g that all human be<strong>in</strong>gs share similar underly<strong>in</strong>g l<strong>in</strong>guisticcapacities, that all languages are essentially similar at some deep level.Consequently, qualitative judgments are <strong>in</strong>appropriate across languages.I suppose this is true, but even if Chomskyan (and o<strong>the</strong>r, more recent)‘<strong>in</strong>natist’ <strong>the</strong>ories were completely transcended, <strong>the</strong> argument that allvarieties are adequate for <strong>the</strong>ir users would still not necessarily beweakened because one would have to claim that different groups ofhuman be<strong>in</strong>gs differ markedly <strong>in</strong> <strong>the</strong>ir <strong>in</strong>nate conceptual powers, a claimthat has never been substantiated. In general, questions of variations <strong>in</strong>social development possibly of <strong>in</strong>equalities <strong>in</strong> cognitive capacities, andcerta<strong>in</strong>ly of marked differences <strong>in</strong> <strong>the</strong> operation of such capacities <strong>in</strong>particular environments are large and vexed. I would simply arguethat, whatever <strong>the</strong> verdict may be <strong>in</strong> terms of cognitive development<strong>in</strong> o<strong>the</strong>r areas, that of adequate language is a human universal (see alsoEdwards, 1985).On <strong>the</strong> second po<strong>in</strong>t, it is true that cultural relativism has been apowerful <strong>in</strong>fluence <strong>in</strong> contemporary literature, and it is <strong>the</strong> case, asHoney implies, that this can lead to difficulties: an extreme relativismmight seem to force us to embrace such repellent practices as Nazi warcrimes, cannibalism and female circumcision. My argument, however, is

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