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The Linguistics Journal – September 2009 Nami in example seven, on the same topic, also believes it is necessary to adjust or adapt behaviour to the cultural context in which it occurs. Example 6 19. MUAY: uhu I think so people nowadays are more . extrovert I think Thai traditional 20. people quite err introvert not express themselves to others and in some I mean 21. value of cultures like being modest umm being err expressive but when I I think 22. English culture and any other like American culture came and Thai people change 23. they are more expressive they can do what they want be more brave to show who 24. they are who they really are 25. WILL: ok and do you think this is a good or a bad thing 26. MUAY: both good and bad in some way it’s good I think people should be more 27. should be brave to show who they really are but in some value like err about err I 28. mean showing love in front of the public I mean kisses or many other things it’s 29. not it’s not proper for Thai it’s still not proper for Thai I think Example 7 30. NAMI… if you are Thai if I’m Thai I need to understand that ok . it’s not good to . to be arrogant 31. with the person who is older than you or to be so self confident with the person who worked 32. before you something like that and in America sometimes (well) you need to show your 33. confidence when you work for example but in Thailand different right and so then you can adjust 34. yourself in a suitable situation with a suitable behavior in a situation Not only do the participants view culturally appropriate behaviour as situationally dependent and adaptive, some also feel that the boundaries between cultural categories are no longer clearly defined for them. In example eight Por is struggling to describe differences between parenting in Thailand and the US, and concludes that for her clear distinctions between ‘real’ American culture and ‘real’ Thai culture are problematic. Example 8 35. POR: because I get used to American culture and I can’t see the difference because I’ve been there 36. and I came back and I just can’t figure it out which one is real American which one is real Thai 37. like like the culture is mixed The Linguistics Journal – Special Edition Page 20
The Linguistics Journal – September 2009 In example nine Nami goes a step further in suggesting that English is a language that can transcend particular cultures. Moreover, she specifically refers to lingua franca communication between nonnative speakers of English. She believes it allows people to express themselves in a way that is more ‘open’ and free from cultural constraints. Nami’s account here compares with the freer and liminal communicative practices described in Rampton’s study of intercultural communication, and also meshes well with Kramsch’s notion of third places between cultures, and thus freed from them. Example 9 38. NAMI: it’s different because in English you you can express yourself more you you 39. it’s also because of the cultural thing when when you umm yeah when you speak 40. with the native speaker right they are more open because of their culture as well 41. but even if you speak with the other people who isn’t who are non English 42. speaker err English is a kind of message containing something that it will make 43. other people more open I don’t know maybe I’m wrong but that is what I observe 44. people people speak more people tend to forget their own culture for a while and 45. they become more open The final example in this section, ten, offers an insight into the nature of global cultural references in ELF communication in practice. In this extract Nami is having a conversation with a Belgian/French friend in Bangkok. Firstly there are no NESs present but most importantly the cultural context and references are in no way related to NES cultures either. The setting is Bangkok and specifically a large shopping mall/leisure complex in the centre of Bangkok called MBK. Additionally the subject under discussion, a ‘cos play’ 2 , is also removed from NES cultures and related to global or at least pan-Asian cultures. Indeed, cos plays began as a specifically Japanese phenomena, although there are US equivalents, but have now taken on more global references. This extract illustrates, like Pennycook’s (2007) examination of hip-hop cultures, the way in which the English language and the forms and practices it is used to describe and create, are related to both global and local contexts which are interconnected in complex and dynamic ways. 2 Cos play – ‘a costume play’ in which fans of Japanese manga, anime and pop dress up and role play their favourite characters, see www.cosplay.com The Linguistics Journal – Special Edition Page 21
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