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A. Introduction
The way we see and think the realm will indicate who we are in midst of entire
world. Our existence is indeed so unique in terms of we are able to breathe or live,
think, speak or utter something, live among creatures to interact using the symbols
or language that we have in order to get various experiences. Clark said in (Gentner
& Meadow: 2003) Although we use language every day to talk about experience,
language itself is far from being an exact representation of our experience. Even
though we have high philosophy in thinking the realm, are able to utter phenomenon
in good sentences, are able to represent an attitude, aptitude, and latitude, as
human being who have culture but we still cannot represent the entire world in which
we live.
Less and more than 6.800 languages are spoken in this world by which the
linguists and anthropologists come to debate such numerous languages in quantity
but here we do not further explain or debate the quantity. The point is that each
language represents its culture and thought so as they are being in existence in this
world as the realm of society. Human communicate using language or symbols, they
think and behave based on the tradition they have that reflect each culture of
language spoken. There are three points that will be put into account in terms of
human existence in generally this world and community specially, namely Language,
Culture, and Thought. These three terms really determine the civilization of human
being. All human beings are not apart from the fact that they are being in these three
terms in order to exist as living creature that is different from other creatures.
Dealing with the topic, there will be some explanation of the three terms with
its part of important supporting topic. The three terms will be sequentially explained
till we can get the gist of the relationship among them so as to become a postulate in
scientific logos in linguistics, sociology, philosophy, psychology research,
anthropology, and other research disciplines. The point is that we are able to
distinguish the three terms and each function in regarding to the work of linguistics
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area. This paper is presented to lecturers, teachers, and students who do want to
know more about Language, Culture, Thought, and its relationship so that the three
terms will be functionally applicable to daily life.
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Language is a body of words and the systems for their use common to a
people from the same community or nation, the same geographical area, or
the same cultural tradition.
Language is communication with sound in a way unique to humans, using
arbitrary sounds (random) in a conventional manner with conventional
meanings (speech).
Language is a system of linguistic signs or symbols considered abstractly (as
opposed to speech).
Language is any set or system of such symbols are used in a way that is
more or less the same by a number of people, which thus makes it possible to
communicate with each other to be easy to understand.
Language is a system of symbols, signs, sounds, gestures formalized, or as
used or understood as a means of communicating thoughts, emotions, etc.
(mathematical language, sign language).
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his/her own concept so as to understand or get the meaning. Cooper said language
is the most complex and sophisticated of our possession (Cooper: 1973). In present
modern situation, language is not used by human as an alive being but also things
like computer, robot, and or digital machine can use language though they cannot
develop in concept as human beings do. A language derives from ones concept in
thought and it will be interpreted as a meaning. The way in conceptualizing language
is regarded to a philosophical work.
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language or non-language in culture. Based on this view then we can say that
there is a non-linguistic aspect in culture (Hudson: 1980) that can arise a different
meaning for each cultural background. The view of the influence of a language
on thought which is the statement of Determinism. There must be a certain thing
of a spoken word or sentence that can influence the way of ones thought. The
influence then will become certain meaning of each listener who is listening to it
and of course; it is based on listeners cultural background or his/her linguistic
items. Lets say the different culture between Torajanese and Mamasanese.
Lexically in Isogloss, when people of Toraja use the word kamu (with an
apostrophe) then it is a polite way of a pronoun (you) to a superior. In contrast
with Torajanese, people of Mamasa use the word iko to a superior as a polite
way of a pronoun (you). Dealing with this lexical use, it is really impolite to say iko
to a superior for people of Toraja unless it is used to an inferior.
We still concern with the approaching to a meaning, Cooper puts three
terminology in dealing with a meaning. He firstly puts the approach as
Verificationism; it is the theory according to which giving the meaning of a
sentence is simply describing the ways in which it would be verified (Cooper:
1973). Although he takes this theory on his book but he is rather disagree with it
but he is precisely with another theory of a model of verification namely The
Principle of Verification. This theory states that there is no sentence will have a
meaning except one is able to show the way to test its truth or falsity. This theory
does actually describe a meaning empirically rather than simply describing a
meaning through only the behavior or to what is uttered. The second is
Emotivism which is a meaning since it refers to the response of an emotional
utterance. In the other words, a meaning can appear out of a psychological
activity such as emotional expression. The last is Paradigms and Polarity Case.
A meaning that concerns with a freedom of the will is called Paradigm case. In
order to understand further this concept, it is important to observe attentively the
case of marriage in Indonesia. The people of Minangkabau are only tribe who are
in contrast with other tribes in Indonesia in terms of courtship. Casually, in asking
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'Jealous' and 'jealousy' are given detailed treatment by the Oxford English
Dictionary. Obviously 'jealous' at first denoted simply an intense or highly excited
emotional state, and then came to include a craving for the affection of someone
else. Later it came to designate the fear of losing another person's affections, just
like 'jealous' in the modern sense. Sometimes 'jealous' has the sense of
'envious,' as in: 'It is certain that they looked upon it with a jealous eye.' Earlier
there was also an English term 'jealous glass,' meaning the frosted glass used
for groundfloor windows, analogous to the French jalousie. But the principal
meaning of 'jealousy' remains the passionate endeavour to keep something that
is one's own by right. In complete contrast to the envious man, therefore, one
may postulate a man of jealous disposition whose mind is at rest once he knows
that he is free of rivals. (Schoeck: 1966)
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utterance; that is the point of an Illocution which has five basic categories of
verdictive, expositive, exercitive, behabitive, and commissive (Searle, 1979).
Cohen said as the social function that the utterance or written text has.
c) Perlocution
The production of an effect through locution and illocution. For example, the
execution of an order by the addressee (Renkema, 2004). In other words,
Perlocution appears just because the effect of the concept and speech
uttered. Cohen explain Perlocution as the result or effect that is produced by
the utterance in that given context.
In expressing a language or acting a speech then we must refer to a
philosophy of a language that has been exposed previously above. This is
important to understand before performing the speech or expression because
this contains a philosophical utterance as Searle stated the study of speech acts
seemed to lie clearly on the side of the philosophy of language, and until the past
few years most of the research on speech acts was done by philosophers and
not by linguists (Searle, 1979). That is why the nuance of language has the effect
or influence of the hearers.
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decided that thoughts came from the mind and the heart. Everything we think is
becoming a thought in the mind which belongs to the brain. So, the 'mind' is just our
everyday way of saying the 'brain'.
The relation of these three terms is really unique and interesting. The reason,
all living things philosophically have a language. Animals and plants are also having
language; symbols which are the language but they are not able to use it in terms of
acting a speech to communicate. Another case with human beings, they have
language or symbols and they are able to use it to communicate in conveying
information to understand. Human languages are known to be much more uniform
than was at one time thought, which may be one reflection of their neurological basis
(Trimble: 2007). This is however the thing that differs to animals and plants.
Previously stated that human has language to communicate and human has brain in
which thoughts deposited in mind. Thought covers a number of different mental
activities (Hudson: 1980) which is the concept in human mind. When human beings
try to communicate, they will have capability to act a speech in any interaction that
they make because one feature that sets human communities apart from animal
communities is the use of language (Lund: 2003). The use of language refers to the
capability of acting a speech in interaction. Language is the tool and speech is the
way to use the tool. No matter how good the tool is, but if we do not know and
cannot use it properly based on the function then the tool is absolutely meaningless.
That is so, although the language is good but if we do not have ability to use it in a
speech act then it will be meaningless at all. This ability to act a speech is actually
determined by maturity of mind in which thoughts exist. Amajian (2001) stated that
speech act is an act performed in uttering expressions. Dealing with uttering
expressions then we should pay attention to the act of uttering sounds, syllables,
words, phrases, and sentences from a language. So, speech act emphasizes the
functions, aesthetics, and ethics of a language production. Thoughts which are the
basic deposit in mind will enable brain to command nerves of articulators to
construct and utter those speech items. Mind is the representative of thoughts; a
speech act is the representative of a language and it represents ones culture.
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things they make, and interpret their experience in the distinctive way they
do. (Quinn: 1987)
Culture-meaning classical or high culture founded on a concept of creation
and the life of the spirit-was a major weapon in the state's armory in its
mission to civilize and socialize its citizens. (Silverman: 1999)
However we define culture, most anthropologists agree that it has to do with
those aspects of human cognition and activities that are derived from what we
learn as members of society, keeping in mind that one learns a great deal that
one is never explicitly taught. (Monaghan & Just: 2000)
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Makean Barat use fajou, falakut, and fa to mean makan (to eat). When
children and adolescents want to invite adult to have meal, they should say Ino
t fafajou. At the level of peer, they say Ino t fafalakut and when adolescent or
adult invite children to have meal, they say Ino t fafa. The case of linguistic
relativity will arise when children use Ino t fafa to invite adult to have meal and
mostly adult will react emotionally and cognitively. Adults think that that child is
impolite and his/her parents should teach and educate him/her to act an
appropriate speech. This is a kind of Linguistic Relativity in terms of Lexicon.
The same case happened when I was being in Balikpapan, Kalimantan
Timur. I am a Torajanese and of course I am from Sulawesi. Mostly people in
Sulawesi have a concept of Taxi as a public transportation which is a brand of a
type of Sedan. When I first arrived in Balikpapan, my uncle asked me out to look
around. I asked What transportation should we take to leave? and my uncle
replied We will get a Taxi. It was accidently becoming above the common in my
mind to leave for looking around by Taxi and of course it would be so expensive,
I thought. It was just a moment that then the Taxi came to picked us up. It was
happening next that I was so surprised because what they meant by a Taxi was
a Microlet which I knew as Pete-pete or Angkot as my concept in my mind. I had
time to think that people in Balikpapan were categorized as middle to upper
economy level.
Next example of linguistic relativity is the linguistic item concerns with
Phonology. In 2002, I was in Surabaya for an International Seminar. The next
day after arrival, I was looking for socks and I found a store nearby my hotel.
When I bargained; spoke in Makassarese dialect, the seller was accidently
startling then said Lo.. lo.. lo.. lo Mas dari Makassar ya? (Ow.. ow.. ow.. ow
Are you coming from Makassar?) Iya (Yes) I said. She replied Pantes, ya (No
wonder). So, what the gist here is that firstly she did not know actually where I
come from but she directly confirmed Are you coming from Makassar? This
means that she had a concept about Makassarese dialect so she knew that I was
coming from Makassar. Second is that when I responded Yes to her
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confirmation she made and she replied No wonder. The case is that she had a
concept in her mind about Makassarese and she reinforced her thought by
replying No wonder. She knew that so a Makassarese was.
Besides Linguistic Relativity or Linguistic Diversity, there is another
relativism concerned with culture; Cultural Relativity or Cultural Diversity or
Cultural Relativism. Cultural relativity states that all customs, beliefs, morals,
norms and or ethics are relative to the individual within his/her own social
context. In other words, a concept of right and wrong and may or may not
are culture-specific; what is considered moral in one society may be considered
immoral in another cultural background, and, since no universal standard of
morality exists, no one has the right to judge another societys customs. Herder
in Sikka (2011) said that different societies and ages hold distinct systems of
belief regarding what is good and bad, right and wrong, and that there are no
objective, transhistorical, and transcultural criteria for judging between these
systems. In this sense of cultural relativity, a culture is thought as a paradigm
case which has freedom of the will. Whatever someone sees, thinks, perceives,
and behaves, it is all about the freedom of ones will. No one can deny or judge it
as wrong thought or custom. Lets say me; I am a Torajanese and I of course
have culture. I was born in other region that brings me into another concept of
thought because I do not grow up in Toraja but in Kolaka where indigenous
people are Tolakinese. People of Tolaki then of course have different way of life,
thinking, philosophy, etc. I grew up in those cultural items and I realize that many
things are really far from my ethnicity; Toraja. I do then free to manifest my own
thought, philosophy, belief, custom, and things that I have grown in it up. My
original custom as Torajanese has gone long time ago and I am not with some
beliefs of Torajanese but I do appreciate them as diversity of a culture.
Cooper stated that diversity can be seen as constitutive of freedom to the
extent it makes it practically possible for people to choose and live out different
kinds of lives. At the same time, social diversity functions as an expression,
product and symbol of freedom we read freedoms presence in the range of life
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choices that exist. But diversity also works to define freedoms subjects: the
different social groups who pursue liberation through the lifting of restrictions, the
abolition of exploitative or oppressive relations, and through accessing the
resources necessary in order to flourish (Cooper: 2004). Individual cultural
diversity is really complex if we see it in the narrow point of view, so we should
leave our culture behind then we try to figure out what are the same as ours and
what are the difference. In order to be more standing up on our culture, we
should lift the restriction up to the concept of diversity. One point of a diversity or
distinction is that we concern with a freedom but here is not a freedom of
uncontrolled system. We still have something that control the freedom itself by
which we are free but still controlled based on the norm and aesthetic of the
environment of social culture. An uncontrolled freedom will bring us to an
anarchy that can break the country up.
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the culture by which culture experiences the changing so as to make new culture
of society. The changing of the thought system is very influenced by an
intercultural environment. The system is changed when any culture is seen and
perceived that can lead to a behavior changing. This needs a process of
approaching and learning because each man has previous concept about the
way s/he thinks of, behaves, reveals, and any other way of life.
Languages are transmitted across generations, and what is transmitted
along with them is a way of thinking: a set of beliefs, values, and judgments, a
particular, bounded perspective on the world (Sikka: 2001). The system of
thought is the way of thinking itself; culture is the result of the system of thought
which contains the way of thinking and it is happened over and again so as to
shape perspective to the new concept of behavior. When a behavior is formed
with its concept in thought then it will be a custom of life that we call Culture.
Whatever comes to human five sense will be received by cognitive then process
it to create new concept on an object seen, perceived, and learned then the
result will influence the previous concept in mind to create new concept. The
influence then will depend on the strength of the previous thought.
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