Communication Is Significant With Language Sociology Essay Example

'negotiating' boundaries. These boundaries are made up of symbolic differences known as cultural group markers. Therefore, cultural identity is typically situational and contextual as it is formed through societal dialogue where individuals declare their cultural identity and display recognized cultural group markers to others. (Ethnic Identity, Joseph E.Trimble) Cultural identity consists of descent-based properties, in which individuals inherit characteristics of cultural identity from their parents or ancestors. These properties include familial characteristics, language, culture, and religion. Descent-based properties have two essential qualities: stickiness and visibility.

Stickiness refers to the challenge of altering properties linked to descent in the short term, whereas non-descent-related attributes are easily modifiable even within a short timeframe. Another distinguishing feature of descent-based properties is their heightened visibility compared to properties unrelated to descent. An illustration of a visible descent-based attribute is skin color, which serves as a cultural indicator for identifying cultural identity and is inherited from ancestors. The notion of cultural identity is subjective and subject to change over time.

Salad Bowl and Melting Pot

Cultural identity is highly subjective and prone to easy changes.

When people move to a different state with a distinct dominant culture, civilization, and language, they frequently gain a greater understanding and consciousness of their own cultural identity in comparison to others. This cultural identity can undergo transformation and adjustment after individuals have been exposed to a new culture for an extended duration. For instance, the Chinese community residing in Indonesia must acquire knowledge of Indonesian culture and speak the Tamil language. In Indonesia, the entire society possesses a shared cultural identity. The society's culture is often depicted as a melting pot where diverse components blend harmoniously to form

a unified culture.

In Malaysia, there are some individuals who steadfastly retain their cultural identity despite the passage of time. A prime example is found among the Chinese and Indian communities residing in the country. Despite having migrated to Malaysia many years ago, these groups continue to uphold their distinct cultural heritage, including language, religion, and customs. This societal dynamic can be likened to a salad bowl where various cultures coexist within one state while still maintaining their uniqueness. It is evident that the majority of people's thoughts and behaviors are shaped by their cultural identity.

Shared thoughts, experiences, and behaviors exist within cultural groups. In Indonesian culture, early marriage is perceived as advantageous for both the couple and their families. These shared ideas and behaviors serve as distinctive characteristics of each cultural group. For example, individuals from the Middle East accept polygamy while Westerners consider it immoral. The older generation in a cultural group imparts knowledge to the younger generation about what is deemed right or wrong based on the collective perception of their culture. In Chinese culture, using a parent's name in front of them is considered disrespectful and unfilial; however, Westerners do not view this action negatively.

Cultural identities have a significant influence on how individuals perceive the world and are perceived by it. These identities are formed and reinforced through primary and secondary socialization processes. The family plays a crucial role in primary socialization, as it is where individuals initially learn about their cultural heritage. Religion also has a profound impact on various cultural civilizations.

The faith cardinalizes the formation of a cultural identity. Malaysia is renowned for its multiculturalism with various races registered such

as Malay, Chinese, Indian, Iban, Kadazan, Sikh, and more. The debut states that language is the expression of human thoughts. Hence, languages contribute to the determination of human identity.

Language users can express their individualities, but they cannot influence them in any way. For example, Chinese language reflects the identity and culture of Chinese people, while Tamil language reflects the identity of an Indian. Malay language is one of the specific languages that showcase the individuality of Malays. How one speaks, dresses, and behaves is a significant means of revealing their true self, thus indicating their social identity.

Throughout our lives, as we interact with others, identity is continually being constructed and negotiated. It is also recognized as having multiple facets. This is because individuals adapt and assume various roles when communicating with different people and in different circumstances. Sociologist Joanna Thornborrow explains that language use and identity are not fixed but rather conceptualized. For instance, when a university student communicates with her mother, her identity transitions from that of a university student to that of a daughter.

The way she communicates with her mother will be different from the way she communicates with her friends.

Content

Malaysia is a good example of a multiethnic country. According to the survey conducted by the Department of Statistics, Malaysia, in 2010, the population of Malaysia consisted of many ethnic groups: Malays and Indigenous (67.4%), Chinese (24.6%), Indians (7.3%), and others (0.7%). Malay, Mandarin, and Tamil are the main languages used by these ethnic groups.

The Malayan instruction system encompasses three primary school types dedicated to preserving the cultural identity of the Malays, Chinese, and Indians. These include

national schools, Chinese common schools, and Tamil common schools. National schools utilize Malay as the medium of instruction, while common schools use their respective mother tongues. Common schools are primarily instructed in languages other than English and Malaysian. They were established in rural and underdeveloped areas to encourage education. Malaysia has a range of common school options, with Mandarin and Tamil being the predominant languages in Chinese and Tamil schools respectively.

English and Bahasa Malaysia are taught at common schools to help students understand their cultural heritage. While most students and teachers in these schools share the same race, there are also non-Chinese students attending Chinese common schools (Malay and Indian students) and non-Malay students attending Tamil common schools (Chinese and Malay students). This inclusive environment promotes self-awareness of one's identity and appreciation for the diverse identities of other races.

Contrary to the misconception, common schools in Malaysia do contribute to racial harmony and unity by exposing students to the various identities and cultures of Malaysian citizens. While some argue that these schools lack unity due to same-race students and teachers, it is worth noting that many common schools now have individuals from different races. Furthermore, there have been notable improvements in the educational approach and curriculum of these schools. As an example, Indian teachers who are proficient in English are now recruited to teach the language, while Malay teachers instruct Bahasa Malaysia.

Malaysia is known as a salad bowl nation, where its citizens possess diverse cultures, backgrounds, and languages. Despite the implementation of the Malaysia policy to foster a unified Malayan identity, Malaysians still uphold and observe their own cultural traditions. For example, individuals identify themselves as

Malayan Chinese, Malaysian Malay, and Malayan Indian. Common schools play an important role in safeguarding the culture and language of different races while also promoting multiculturalism.

The presence of common schools exposes students to a variety of cultures, which helps to enhance racial harmony and improve Malaysia's integrity. However, the existence of common schools does not pose a threat to racial harmony and Malaysia's integrity. Other factors, such as government policies, can pose a threat to racial harmony. The presence of common schools does not endanger racial harmony and Malaysia's integrity because it prevents any misunderstandings between cultures by exposing children to the cultures of other races.

Furthermore, the tourism industry in Malaysia benefits from the contributions of various cultures, which positively impacts the country's economy. The appealing factor of diversity within Malaysia attracts tourists to visit our nation. Additionally, the unity among Malaysia's citizens also entices many tourists to come and experience our country. Many visitors are curious about how people belonging to different races and cultures coexist peacefully in Malaysia. This peaceful coexistence serves as evidence that the inclusive education system has played a significant role in promoting racial harmony and overall unity within Malaysia. It is important to note that clear education policies were lacking during the era of British colonization.

During British colonization in Malaya, the existing schools were allowed to continue operating with their respective activities. The British did not aim to establish a standardized education system that would connect the different races. As a result, various common schools exclusively catering to specific cultural groups were overseen by missionaries, rubber and coffee plantation owners, and local residents associations. Overall, there were four types

of schools under British rule.

There were four types of schools: English-medium, Malay-medium, Chinese-medium, and Tamil-medium. Each school had a distinct medium of instruction and curriculum. These schools are primarily located in urban areas. In 1858, the East India Company provided support to Malay-medium schools.

The monitoring of Malay slang schools by authorities commenced during subsequent time periods. Malay common schools provided instruction in the three fundamental subjects of reading, writing, and arithmetic. Furthermore, pupils were also taught other academic areas such as Malay history and geography. In addition to academics, essential living skills like basket-making and other handicrafts, vegetable gardening, and poultry farming were also included in the curriculum. On the other hand, Chinese common schools mostly relied on support from various clans and were managed by a group of teachers who collected a nominal fee from students. Since many Chinese immigrants in Malaya came seeking economic improvement, there was a scarcity of knowledgeable scholars. Consequently, instructors were specially recruited from China to educate the younger generation.

The text used in Chinese common schools in Malaya was written and printed in China, which resulted in a curriculum that emphasized teaching the history, civilization, and geography of China. In contrast, during the early 19th century, attempts were made by missionaries to provide formal Indian education in Malaya. Unfortunately, this initiative lacked interest or support from the Indian community and ultimately failed.

As the proliferation of java and rubber plantations in Malaya began, the British authorities believed that it was the responsibility of plantation owners to provide education for Indian immigrants who came to work in Malaya. Similarly to Chinese schools, Indian schools also imported textbooks and learning materials from

India. Consequently, students in Indian schools were taught about their homeland and subjects such as history, geography, and culture that were related to India. Most of the teachers had little or no training and were primarily Indian laborers, commonly known as kangani, clerks, and other estate workers. Currently, these regular schools are still operational and the curriculum being taught has progressed compared to before.

During British colonization, the education system was not standardized and was largely left up to individual cultural groups. There were various types of schools that catered to specific cultural groups, using teaching methods that varied among these groups. In the past, the purpose of establishing common schools was to provide the younger generation with skills relevant to their way of life and based on the texts from their homelands. As a result, different common schools were constructed in specific locations where certain racial groups resided. Tamil common schools were built on plantations, while Chinese common schools were built near mining sites, and their curricula were based on Indian and Chinese teachings respectively.

During that time, education plans were not yet introduced and the education system was not standardized. This lack of standardization could potentially jeopardize racial harmony and the unity of Malaysia. Under British rule before independence, the common schools were not encouraged to interact with each other, as the British feared that they would come together and undermine the British Empire. However, in 1956, the Razak Report was introduced.

Laporan Razak 1956 declared Bahasa Malaysia as the national language for the entire country. This introduced a shift in educational policy, wherein Bahasa Malaysia became the national language and was taught in all schools,

including common schools. Consequently, students from diverse races were exposed to each other's culture, particularly Malays, facilitating mutual understanding.

According to sociologist Joanna Thornborrow, an individual can have multiple identities depending on the groups they belong to. For instance, a person can be a wife, a daughter, and a teacher, but their dominant identity at school is that of a teacher. Different situations often warrant different ways of speaking, based on which identity is most prominent. Michael Byram supports this idea in his journal study.

(Languages and Identities, Michael Byram October 2006) The permanent residents in Malaysia belong to the same societal group and share the same national identity as Malaysians. However, within this larger social group, there are various smaller cultural groups, each with its own unique cultural identity. Therefore, although people in Malaysia share the same national identity, they possess different cultural identities. The diversity of cultural identities does not pose a threat to racial harmony because they still adhere to the same national identity. Constructing a national identity is crucial to ensure people's loyalty to the country.

Peoples who share the same national identity speak the same language, which is the national language (Nation Building and 1 Malaysia Concept: Cultural Relations Challenges In The Educational Field, Dr. Wan Norhasniah Wan Husin, July 2011). However, this is not the case in Malaysia, which is a multiethnic society. Chinese and Tamil children studying in national schools learn a completely different language than their mother tongue. They are not learning their own mother tongue, and because of the connection between language and identity, their cultural identity is being weakened. The threat of losing their cultural identity will create

anger among an ethnic group.

They have a strong purpose to support their tradition and rights. Without the existence of a common school, ethnic public violence will continue in Malaysia. The presence of a common school effectively maintains racial harmony in Malaysia. The issue of the common school is often criticized as a hindrance to racial unity.

The existing barrier is the perception held by a specific cultural group that believes their cultural elements and instructions are superior to others. This cultural group demonstrates ethnocentrism, which hinders racial interaction and leads to discrimination against other cultural groups. A common school system offers an opportunity for young members of the Malay cultural groups to learn different languages and experience diverse cultures. Through this, they can gain a better understanding of other cultures and develop an appreciation for cultural diversity.

By assisting in reducing ethnocentrism within cultural groups, this can help address the issue of some children graduating from primary school but being unable to speak or be proficient in languages such as Bahasa Malaysia. These students may only be able to communicate in their mother tongue; however, this does not hinder racial harmony. While they may face language barriers, it is important to note that humans can communicate not only through language. Often, simple language exchanges between individuals from different races can successfully convey messages that are understood by both parties.

Besides, humans can convey messages through their actions. If you treat others with kindness, they will reciprocate. We determine if someone is suitable to be a friend based on their character, not on the language they speak. The language barrier will not hinder racial interaction if individuals are willing

to step out of their comfort zone. Although the language used may vary among different types of schools, the curriculum remains largely the same.

The moral instructs children in schools about the importance of being tolerant and respectful towards individuals from different ethnic backgrounds. When children are taught in their mother tongue, they can grasp the messages being conveyed more effectively, leading to a better understanding and acceptance of the cultural identities of others. Additionally, teaching in the mother tongue facilitates easy comprehension of knowledge, thereby producing well-educated children in various disciplines such as science and arts. By nurturing an educated younger generation, these children are expected to make meaningful contributions to their country.

Educated individuals have a tendency to solve problems through intellect rather than violence, which helps to maintain racial harmony by avoiding conflicts between ethnic groups. By studying history, they also learn valuable lessons about how internal discord can leave a country vulnerable to foreign influence. In a multicultural country like Malaysia, peace and sustainability can only be achieved if the government provides opportunities for each ethnic group to thrive. According to a study by Hamoon Khelghat-Doost, Govindran Jegatesen, Zainal Abidin Sanusi, and Tunku Fatimah Firdaus Dato 'Tunku Fariddudin in December 2011, racial harmony cannot be achieved if any group feels socially disadvantaged compared to others. The existence of inclusive schools is viewed as a form of 'fairness' by the Chinese and Indian societies.

The Malays, as the indigenous people, are entitled to their privileges and hold authority in Malaysian society. The Chinese and Indian communities have the right to maintain their unique cultures as they contribute to the development of Malaysia. Some argue that

integrated schools negatively impact racial harmony and propose the abolition of these schools. Instead, they support the concept of vision schools, where three types of schools coexist in the same location. Each school has its own building but shares common facilities such as the cafeteria and sports field. They believe that vision schools will promote racial unity among students.

The students have the opportunity to learn their mother tongue and engage with other cultural groups. There are eight vision schools throughout the country, but only three - located in Subang Jaya, Lurah Bilut in Pahang, and Teluk Sengat in Johor - include national, Chinese, and Tamil Schools. Despite these differences, the vision schools are similar to regular schools in many ways. Students from different cultural backgrounds study in separate buildings, but they still communicate in their mother tongues.

During deferral, students continue to spend time with their own cultural group. The allocation of resources among the three schools is uneven and problematic. Hence, common schools do not pose a threat to racial harmony and integrity in Malaysia.

Conclusion

In conclusion, language can be viewed as an individual's ethnic identity. It reflects the user's background and race. Language serves as a means of communication for transmitting and receiving information.

Not only that, linguistic communication is also a way to express one's thoughts, ideas, and opinions. Language is a fundamental aspect of cultural identity, and without language, there would be no cultural identities worldwide. Conversely, if there were no cultural groups, there would also be no different languages. If everyone belonged to the same race and had the same cultural identity, there would only be one language. Thus, both

language and cultural identity are interdependent. This raises the question of whether common schools in Malaysia are threatening racial harmony and unity.

Common schools were established in Malaya during a time when Chinese and Indians from China and India were seeking better economic opportunities. As Malaya was under British rule, these schools were created to prevent interaction between different ethnic groups, which posed a threat to racial harmony and unity in the country. However, in 1956, the 1956 Penyata Razak was introduced as a means to demonstrate to the British that Malaya was capable of coming together and achieving independence.

In 1957, Malaysia achieved independence, and since then, all cultural groups have continued to collaborate in building a better future for the country. The existence of slang schools has been instrumental in assisting Malaysia in attaining its independence. Without the unity between the indigenous Malays and other cultural groups, Malaysia would not have become a reality. This illustrates that from the beginning, cultural groups have worked together and continue to do so today. As for the present and past, it can be seen that common schools do not pose a threat to racial harmony and unity in Malaysia. The perception of one cultural group against another is one of the main reasons why racial harmony and unity in Malaysia may be undermined.

This is predominantly believed by individuals who are ethnocentric. They also disseminate their ideas to others and influence them to hold the same beliefs. Furthermore, this will not compromise racial unity in schools, as children of that age group naturally gravitate towards making friends. They are willing to befriend anyone within their own age group due

to their lack of exposure to others' ideas and perspectives. Additionally, in any educational institution, students are taught to respect different ethnic groups and their respective beliefs in moral or religious classes.

Unless the pedagogue themselves were acting upon the kids, instilling negative thoughts in them, common schools in Malaysia will not jeopardize racial harmony and unity, neither now nor in the future.