Identity and Linguistic Repression in Gloria Anzalduas How to Tame a Wild Tongue - Research Paper Example

?Jiahui Li Huk 12/03 Identity and Linguistic Repression in Gloria Anzaldua’s "How to Tame a Wild Tongue" Introduction Globalization has put cultures closer to each other, considering that it drives cultural diversity. Today, we can see more people speaking in multiple languages in the process of pursuing globally competitive careers in the future. This situation may be attributable to the necessity of integrating with the mainstream culture, as well as overcome the linguistic and cultural gap that exists in today’s culturally diverse society. However, although globalization has its benefits, the consequences of globalization are also noticeable in the society. For instance, issues about linguistic repression and cultural barriers face culturally diverse societies due to the existence and assertion of rights among people in the mainstream and minority cultures. Accordingly, this paper tackles the cultural and linguistic barriers faced by Chicano Spanish in the U.S. in the process of their interaction and integration in the mainstream American society. Further, this paper also studies the different linguistic variations among Chicano Spanish living in mainland U.S. and those living in near the American borders. In relation to Anzaldua’s article, this paper contends that the concept of “wild tongue” does not actually exist; instead, it is actually a misunderstanding between the mainstream and minority culture concerning their linguistic and cultural practices. Further, this research argues that idea of “wild tongue” arises out of the outward and seemingly unreasonable restrictions that the American society puts upon its Chicano Spanish immigrants. Relatively, Chicano/as become linguistically aggressive by using the Pachuco language, regardless of the existent linguistic restrictions, and this also brings out the idea of linguistic terrorism. At the end of this research, this paper hopes to identify the implications of linguistic repression on the identity formation of individuals, particularly on how they perceive other cultural denominations. In addressing those objectives, this paper provides the analysis of related literature, particularly scholarly journals and books about the Chicano culture and the Chicano Spanish language. Article Overview Anzaldua’s article highlights one of the most common challenges faced by immigrants in the U.S., particularly those who are non-native English speakers. In the article, Anzaldua defends the origins and authenticity of the Chicano Spanish language while maintaining her assertions concerning the linguistic restrictions in the U.S. as linguistic terrorism against their language (36). In the article, Anzaldua explains that the Chicano Spanish language comes as a collective desire of the Chicanos/as to assert their cultural and linguistic individuality. For instance, she cites her personal experience on linguistic differences and cultural adaptation wherein she also asserts the repressive impact of such repressions on identity formation. Aside from this, the bottom-line of Anzaldua’s article is her argument about the “wild tongue” as an assertive response to the existent repressions in the U.S. Anzaldua points out such restrictions in the first few paragraphs of the article, particularly with her encounter with people in the American society. For instance, she cites her meeting with the dentist, who tried to control her tongue. Although the dentist intends to attend to Anzaldua’s teeth, one can say that she misunderstood the dentist’s statement as an outward restriction against her speaking her native language. In the succeeding paragraphs, Anzaldua points out the existing treatment of teachers, both English and Spanish, in teaching English to Chicanos. Specifically, this includes the training both inside and outside the school wherein children, at an early age, are taught to repress their own language and accent to effectively, and easily integrate themselves with the majority culture and language, which is English. Throughout the article, Anzaldua explains the influence of language, culture, and education on a person’s identity while arguing that there is no need to repress the diverse languages of minority cultures. Thus, the bottomline of Anzaldua’s article is the necessity of overcoming linguistic barriers, of breaking away from the concept of “wild tongues,” particularly those that arise from misunderstanding and close-mindedness in accepting linguistic diversity. The Chicano Spanish Language and Culture In the article, Anzaldua cites that the formation of Chicano Spanish language and culture is attributable to geographical factors (37). For instance, Chicanos living in South Texas Valley were cut off from speakers of Standard Spanish during the colonization period; this results to the formation of distinct linguistic differences between the Spanish spoken by Chicanos in Texas and Standard Spanish. Further, Anzaldua also emphasized that their language and culture developed as a result of their quest for identity, of identifying themselves as a “distinct people” (36). Relatively, considering that they are people living in the borders, the Chicanos have adapted the language of their proximate culture, which is English, while still aiming to preserve their Spanish origins. In the modern times, Chicano Spanish comes in the U.S through border crossings wherein more Mexicans migrated, either legally or illegally, in search of a better way of living (Gounari 72). The social integration of Mexicans in the American society brings another transformation and advancement of the Chicano Spanish language wherein English words are used along with Spanish words. Such situation gives rise to cross-regional linguistic variations wherein Mexicans from different regions in the U.S. speak different, but relative variation of the Standard Spanish language. However, although the American constitution protects the rights of American citizens, both native and immigrant, Gounari also mentions that the U.S has become more watchful with their immigration policies as the number of unrecorded immigrants grows (72). Specifically, one of the migration requirements of the U.S is fluency of the English language wherein immigrants are required to prove that they speak English as fluently as native speakers. Such policy also applies in schools wherein students are trained to speak English even after English classes. Language and Identity While the policy aims to hasten cultural integration, the strict implementation of language trainings hinders the fast integration of immigrants, particularly for Chicano Spanish. In Anzaldua’s experience, for instance, accent and word use are necessary aspects of language learning. However, the teaching strategies for Chicanos and non-native English speakers are less likely to help language fluency rate, considering its oppressive and restrictive nature (MacGregor-Mendoza 356). For instance, corporal punishments, which include beating with a stick or ruler, are used to restrict students from speaking their native language. In this case, issues concerning linguistic oppression come into view as students are restrained from expressing themselves. Further, such restrictions affect the self-esteem and self-perception of students as they were led to believe that their language is unacceptable. This will result to linguistic rebellion wherein students learn to disregard linguistic rules and continue to speak their assumably, illegitimate language. Language and culture are significant factors that help shape individual and collective identities. This is because the interplay between language and culture in a person’s process of identity formation is both critical and significant, particularly in a person’s formative years in school. In recent studies concerning culture, language, and identity, several researches support that identity formation highly depends on creative and strategic use of language through code switching (Morales 9). With those factors, individuals are better able in developing their own preferences, values, and principles, which also reflect the collective values of his/her cultural group. Language is a vital part of identity formation, considering that it helps individuals connect with their fellows in their cultural group; this also helps maintain and spread the culture of a group (Cote 420-21). It applies most in schools wherein students have to interact and identify themselves with a cultural group amidst cultural diversity in the school. Relatively, Ferdman asserts that language is an essential part of literacy wherein students are allowed to express themselves and are entitled to respect for their culture, language and identity. As discussed previously, several researches agree on the interplay between language and culture in identity formation. However, as illustrated by Anzaldua, the concepts of linguistic and cultural diversity seems to fade in the backdrop of multiculturalism and bilingualism wherein there is a need to adapt to the dominant culture. For instance, Anzaldua mentions that speaking English in the U.S. is a necessity, even with family and friends, and this is because of desire and need to fit in (34). In addition, in narrating her experience, Anzaldua mentions that they, the Chicano Spanish in the U.S., are also trained to adapt the accents of native English-speakers. With the restrictions put on them by the cultural majority, the Chicano Spanish culture in the U.S. finds it even harder to adapt and integrate themselves with the society, considering that the existing linguistic repression, unconsciously, develops cultural indifference. Consequently, Anzaldua mentions that Chicano Spanish in the U.S. faces the challenge of asserting their language allowing them to assert their individual and collective identity. Linguistic Terrorism In analyzing Anzaldua’s article, one can say that linguistic terrorism refers to the act of discriminating and/or repressing a cultural minority from speaking their language. Specifically, Anzaldua explains that linguistic terrorism is a product of cultural integration wherein cultural minorities are vying to adapt to the mainstream culture while discriminating their relative cultures whose integration process is not fast enough. Anzaldua cites the competition for authenticity among Chicano Spanish linguistic variations, which include the Standard Spanish, Tex-Mex, North Mexican Spanish, Standard Mexican Spanish, and Pachuco (205). In addition, linguistic terrorism may also be a result of government policies attempting to handle and regulate the increasing number of non-English speaking immigrants in the U.S. For instance, the “No Spanish Rule” policy, which prohibits the use of Spanish in schools, restricts students from expressing themselves more effectively. While the policy attempts to hasten the learning of English, in retrospect, Spanish students find the policy oppressive as it does not give them autonomy in learning. In the U.S., linguistic requirements, particularly language policies in schools, for immigrants are made for the pure intention of maintaining the American culture and language, considering that more non-English immigrants are flocking to migrate in the U.S. (MacGregor-Mendoza 355). In this case, strict language training for Chicano Spanish in American schools is reasonable enough to find its way into the curriculum in American schools. However, although such language training is beneficial in helping Chicanos integrate effectively in the American society, Anzaldua asserts that restraining the cultural minority to speak their language and assert their cultural identity is a violation of a person’s rights to self-expression (34). For instance, the study by MacGregor-Mendoza illustrates the repressive treatment of teachers toward Chicano Spanish students in American schools in the southwest (356-57). Corporal punishments such as beating with a stick still accompany formal training in language instruction, and while its physical pain only lasts minutes, the emotional impact of such punishments lived in the hearts of Chicanos. Unconsciously, the teaching of English for Chicano Spanish, as well as for other immigrants in the U.S., has become more oppressive than constructive. Relatively, teachers fail their purpose of introducing the English language to non-native speakers; instead, such a manner of teaching generates further indifference between students and teachers and contempt for the English language. According to Gounari, what most educators fail to consider is the interplay between language, culture, and identity in the meaning-making process, particularly in teaching concepts in schools (74). The cultural origin of language is significant in the way students understand, particularly in discussing linguistic concepts. For instance, language teaching may be more effective when teachers use the native language of students in the process of introducing the constructs of Standard English; this ensures that students see the connection between their first and second language (MacGregor-Mendoza 365-66). Linguistic Freedom and The Pachuco Anzaldua’s assertion for linguistic freedom comes as a backdrop of her arguments on the linguistic and cultural authenticity of the Chicano Spanish language and culture. She also argues the right of Chicano Spanish to free expression and use of their language, regardless of the demands of the dominant English culture in the U.S. As a response to linguistic terrorism, the Pachuco, which is a “language of rebellion”, is commonly used by children as a sign of resistance against the oppressive teaching of Standard English and Standard Spanish in schools (Anzaldua 205). According to De Katzew, the Pachuco is a lifestyle language commonly associated with Chicano Spanish radicalists, and it is used to challenge the status quo and the mainstream culture and language (68). The said language comprises of words that are “Hispanicized English and Anglicized Spanish,” which are, basically, invented words (De Katzew 69). In addition, the Pachuco is also a linguistic variation eliciting negative responses from speakers of both Standard English and Spanish, particularly as the said language deviates from the traditional and formal use and interpretation of English and Spanish words. In Anzaldua’s article, the concept of “wild tongues” and the Pachuco is linked to the modern generation of Chicano Spanish. This is because the modern generation of Chicanos receives the greatest toll of learning both Standard English and Spanish, considering the strict immigration and cultural integration policies (Gounari 72). In addition, the pressures of cultural integration through bilingualism drive students to assert their language. Thus, in analyzing Anzaldua’s linguistic and socio-political perspective in the article, Herrera-Sobek states that Anzaldua’s arguments point out historical and geographical factors affecting the development of the Chicano Spanish language (268). For instance, Herrera-Sobek highlights the idea that Chicano Spanish, and possibly the Pachuco, are still in its developmental stage wherein it borrows words from other languages, particularly from the words of their relative and proximate culture. Consequently, this proposition leads to the idea that the concept of “wild tongue” is a misunderstanding of the Chicano Spanish and Pachuco languages. Conclusion In evaluating Anzaldua’s article, one can say that the interplay between language and culture is a necessary factor in identity formation. Specifically, Anzaldua highlights the role of schools in helping students shape their cultural and personal identities through effective teaching strategies that uphold respect for cultural diversity. For instance, language trainings in schools provide students with exposures with native English speakers, which help them integrate with the American society faster. Further, schools also influence the perception of students toward language diversity, particularly in relation to their own language. Relatively, it is evident in Anzaldua’s article and other related literatures that language helps in identity formation wherein students develop their appropriate estimation of themselves and their language. However, considering the existing language training policies in the U.S., more immigrants find it difficult to transcend linguistic barriers, particularly when language trainings are more oppressive than constructive. This results to the notion of linguistic terrorism among Chicano Spanish wherein they consider such linguistic repressions as an offense to their rights to self-expression. As a response to such offense, some Chicanos use Pachuco as a sign of resistance to strict language policies. Although such a move did not generate radical change in the perception Americans toward Chicano Spanish, it helps assert the rights and authenticity of Chicano Spanish. It introduces the said language to the mainstream society wherein, as of late, is beneficial to Chicano immigrants. Conclusively, Anzaldua’s article points out that “wild tongue” is not an issue of language authenticity; instead, it is about the capacity of the dominant culture to accept the heritage languages in the society. Works Cited Anzaldua, Gloria. “How to Tame a Wild Tongue.” Out There: Marginalization and Contemporary Culture. Eds. Russell Ferguson, Martha Gever, Trinh T. Minh-ha, and Cornel West. New York: The New Museum of Contemporary Arts, 1990. 203-212. Print. . Cote, James E. “Sociological Perspectives on Identity Formation: The Culture-Identity Link and Identity Capital.” Journal of Adolescence 19 (1996): 417-428. Print. . De Katzew, Lilia. “Interlingualism: The Language of Chicanos/as.” Chicano @ Critical Perspectives and Praxis at the Turn of the 21st Century. Ed. Ed Munoz. California: National Association for Chicana and Chicano Studies, 2004. 61-76. Print. . Ferdman, Bernardo M. “Literacy and Cultural Identity.” Harvard Educational Review 60.2 (1990): 181-204. Print. . Gounari, Panayota. “How To Tame A Wild Tongue: Language Rights in the United States.” Human Architecture: Journal of the Sociology of Self-Knowledge 4.3 (2006): 71-78. Print. . Herrera-Sobek, Maria. "Gloria Anzaldua: Place, Race, Language, and Sexuality in the Magic Valley." PMLA 121.1 (2006): 266-271. Web. . MacGregor-Mendoza, Patricia. "Aqui No Se Habla Espanol: Stories of Linguistic Repression in Southwest Schools." Journal of the National Association of Bilingual Education 24.4. (2000): 355-367. Print. . Morales, Orquidea. “Chicana Self Expression Through Language.” Thesis Texas State University-San Marcos, 2007. Print. . Valdez, Guadalupe. “The Teaching of Spanish to Bilingual Spanish-speaking students: Outstanding Issues and Unanswered Questions.” La Ensenanza Del Espanol a Hispanohablantes: Praxis Y Teoria. Eds. Maria Cecilia Columbi, and Francisco X. Alarcon. Boston: Houghton Mifflin, 1997. 8-44. Print. . Read More